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

“Bhikkhus, whoever, whether a bhikkhu or a bhikkhunī, has not let go of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, has not let go of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and has not let go of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|—such a person, bhikkhus, is called one who is still caught in the ocean—with its waves, currents, whirlpools, and lurking with fierce beasts and monsters. On the other hand, bhikkhus, whoever, whether a bhikkhu or a bhikkhunī, has let go of passion, has let go of aversion, and has let go of illusion—such a person, bhikkhus, is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, and lurking with fierce animals and monsters. Having reached the far shore, they stand on firm ground as a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|.”

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

“Bhikkhus, whoever has not let go of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, has not let go of |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and has not let go of |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|—such a person, bhikkhus, is said to be bound by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, ensnared by Māra’s trap, at the mercy of the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|, subject to his will. On the other hand, bhikkhus, whoever has let go of passion, has let go of aversion, and has let go of illusion—such a person, bhikkhus, is said to be not bound by Māra, released from Māra’s trap, and not at the mercy of the Evil One, and not subject to his will.”

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

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

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

Bhikkhus, in whoever resentment might arise, compassion should be cultivated towards that person. Thus, the resentment towards that person should be overcome.

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

“Bhikkhus, |without directly knowing::not knowing for oneself [anabhijānanta]| and |without fully understanding::not completely comprehending [aparijānanta]| |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |without becoming dispassionate::without experiencing fading of desire [avirājayanta]| towards it and without abandoning it, one is incapable of achieving the |complete ending of suffering::extinction of stress, complete wearing away of discontentment [dukkhakkhaya]|;

The Buddha explains to Venerable Rādha that a living being is defined by desire, passion, delight, and craving in form, feeling, perception, formations, and consciousness.

The Blessed One replied, “Rādha, in form, wherever there is desire, passion, delight, and craving, there one is a being, there one is bound, therefore, one is called a being. In feeling, wherever there is desire, passion, delight, and craving, there one is a being, there one is bound, therefore, one is called a being. In perception, wherever there is desire, passion, delight, and craving, there one is a being, there one is bound, therefore, one is called a being. In formations, wherever there is desire, passion, delight, and craving, there one is a being, there one is bound, therefore, one is called a being. In consciousness, wherever there is desire, passion, delight, and craving, there one is a being, there one is bound, therefore, one is called a being.

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

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

The Buddha describes the fires of passion, hatred, and illusion which consume beings who cling to a self. The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.

“There are, bhikkhus, these three fires. What three? 1) The |fire of passion::fire of lust, craving [rāgaggi]|, 2) the |fire of hatred::fire of ill will, hatred [dosaggi]|, and 3) the |fire of illusion::fire of delusion [mohaggi]|—these, bhikkhus, are the three fires.”

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.

3) Nāgita, for one devoted to the |inquiry::examination, scrutiny [anuyoga]| of the |unattractive::not beautiful, not pleasing [asubha]|, |dispassion towards::revulsion towards, disillusionment towards; lit. against the slope state [pāṭikulyatā]| the |attractive::beautiful [subha]| becomes established. This is its outcome.

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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.

Becoming disenchanted, he becomes |detached from::dispassionate towards [virajjati]| it; through |fading of desire::dispassion, detachment [virāga]|, he is |released from::freed from [vimuccati]| it; when released, there is the insight: ‘Released.’

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

“Bhikkhus, when the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for |material existence::materiality, experience of the material world—encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, all desire for becoming, all |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, and it utterly |uproots::eradicates [samūhanati]| the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]|

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

One who has entirely cut off |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, as by diving into a lake to uproot lotus flower; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

Through a parable of an acrobat and his apprentice, the Buddha teaches that protecting oneself through mindfulness also protects others, and vice versa. Self-discipline through mindfulness leads to communal safety, while patience and compassion for others strengthens one’s own path. True protection begins with personal responsibility in Dhamma.

And how is it, bhikkhus, that by protecting oneself one protects others? By diligent practicing of, cultivation of, and zealous application of [the four establishments of mindfulness]—it is in this way that by protecting oneself, one protects others. And how is it, bhikkhus, that by protecting others one protects oneself? By |patience::acceptance, receptivity in emotional or interpersonal contexts [khantī]|, by |non-violence::non-cruelty, non-harm [avihiṃsā]|, with a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|, and compassion—it is in this way that by protecting others, one protects oneself.

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.

When for a bhikkhu, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.

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

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

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

“Here, headman, a certain person has not abandoned |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. Because passion is not abandoned in him, he is susceptible to others’ provocation, and |being provoked::being disturbed, upset, lit. being caused to shake [kopiyamāna]| by others, he displays |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]|, and he is thus recognized as aggressive. He has not abandoned |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. Because aversion is not abandoned in him, he is susceptible to others’ provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. He has not abandoned |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Because illusion is not abandoned in him, he is susceptible to others’ provocation, and being provoked by others, he displays anger, and he is thus recognized as aggressive. This, headman, is the cause, this is the supporting condition whereby here a certain person is recognized as aggressive.

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

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

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

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

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

“Bhikkhus, there are two causes for the arising of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. What are the two? |The sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. These, bhikkhus, are the two causes for the arising of passion.”

A deity asks the Buddha what serves as a person‘s companion, what instructs him, and delighting in what is a mortal freed from all suffering.

[A deity asked]: “What serves as a person‘s |companion::partner [dutiya]|? What is it that instructs him? |Delighting in::seeking pleasure in, indulging in [abhirata]| what, is a mortal freed from all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|?”

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the bodhisatta Vipassī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

“Bhikkhus, if someone were to say: ‘Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering’ — such a thing is not possible.

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.

Therein, bhikkhus, a learned disciple of the Noble Ones reflects thus: ‘I am presently being |afflicted::burdened, consumed, or impacted by suffering, stress, or irritation; affected in a way that is involuntary, painful, or destabilizing due to contact and clinging; used metaphorically for being “gnawed at” or “worn down” by experience, especially in relation to the aggregates [khajjati]| by form. In the past too, I was afflicted by form just as I am now being afflicted by present form. If I were to delight in future form, then in the future too, I shall be afflicted by form just as I am now being afflicted by present form.’ Reflecting thus, he becomes |indifferent towards::disinterested in, unconcerned about [anapekkha]| past form, he does not take delight in future form, and he practices for |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, for the |fading of desire::dispassion, detachment [virāga]|, and for the |ending::cessation, termination [nirodha]| of [clinging to] present form.

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

Bhikkhus, for five types of persons, specific discussions are difficult, considering each person individually. Which five?

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.

“There are, young man, these five |hindrances::barriers, obstacles [nīvaraṇa]|. What five? 1) The hindrance of |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, 2) The hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) The hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) The hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and 5) The hindrance of |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|—these, young man, are the five hindrances. It is with these five hindrances that the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, is covered by, veiled with, engulfed by, and encircled by. How then could he possibly know, see, or realize a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.

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

2 Here moreover, bhikkhus, a bhikkhu might say: ‘I have developed and cultivated the release of mind through |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |cruelty::malice, viciousness, brutality [vihesā]| still occupies my mind.’ He should be told: ‘Don’t say that, friend. Don’t misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that cruelty should occupy the mind of one who has developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from cruelty, that is, the release of mind through compassion.’

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

In whoever the |thirty-six currents [of craving]::the eighteen ways of craving pertaining to the internal bases and the eighteen ways of craving pertaining to the external bases are described in the [AN 4.199 Taṇhā sutta - Craving](/an4.199) discourse. [chattiṃsati + sotā]|, strongly flow towards what is pleasing; They swiftly carry away one of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, due to his |passionate intentions::volitions, choices, decisions rooted in passion, intense desire, strong emotion, infatuation, obsession, lust [rāganissita]|.

When a brahmin assumes that the Buddha’s serene faculties and radiant appearance must result from enjoying the finest worldly luxuries, the Buddha explains the true “luxurious and lofty beds” he attains—the heavenly bed, through abiding in the jhānas; the brahmic bed, through the boundless cultivation of loving-kindness, compassion, appreciative joy, and equanimity; and the noble bed, through the complete abandonment of passion, aversion, and illusion.

“Here, brahmin, when I am dwelling in dependence on a village or a town, in the morning I dress, take my bowl and outer robe, and enter that village or town for alms. After the meal, when I have returned from the alms round, I enter a grove. Whatever grass or leaves I find there, I gather them into one place and sit down—crossing my legs, setting my body upright, and establishing mindfulness in front of me. Then, with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, I abide pervading one direction, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, I abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. With a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, I abide pervading one direction, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, I abide pervading the entire world with a mind imbued with compassion, expansive, exalted, immeasurable, without hatred and free of affliction. With a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, I abide pervading one direction, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, I abide pervading the entire world with a mind imbued with appreciative joy, expansive, exalted, immeasurable, without hatred and free of affliction. With a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, I abide pervading one direction, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, I abide pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction. Then, brahmin, when I am in such a state, if I walk back and forth, on that occasion my walking back and forth is brahmic. If I am standing, on that occasion my standing is brahmic. If I am sitting, on that occasion my sitting is brahmic. If I lie down, on that occasion this is my brahmic luxurious and lofty bed. This is the brahmic luxurious and lofty bed which I now obtain at will, without trouble, and without effort.”

Several synonyms for Nibbāna are described - such as, the taintless, the truth, the far shore, the subtle, the hard to see, the unaging, the stable, the non-disintegrating, the signless, the non-proliferation, the peaceful, the deathless, the excellent, the auspicious, the safe, the wearing away of craving, the wonderful, the marvelous, the freedom from calamity, the state free from calamity, Nibbāna, the blameless, dispassion, purity, freedom, the non-clinging, the island, the security, the protection, and the shelter.

I will teach you, bhikkhus, about dispassion and the path leading to dispassion. Listen to this. And what, bhikkhus, is dispassion? …

The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

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

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

“1. Bhikkhus, by frequently paying attention to the things serving as a basis for |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, unarisen sensual desire arises, and arisen sensual desire increases and expands.

The Blessed One sees a group of young brāhmaṇas passing by, appearing to be mocking.

Thus have I heard—At one time, the Blessed One was wandering on tour among the Kosalans together with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. Now, at that time, several |young brāhmaṇas::[typically of a brāhmaṇa] youngsters, young boys [māṇavakā]| were passing by not far from the Blessed One in a |mocking manner::appearing to be jeering, laughing at, making fun of [sadhāyamānarūpa]|. The Blessed One saw the group of young brāhmaṇas passing by at a distance, appearing to be mocking.

He who, while seeking his own happiness, harms with a stick beings who desire happiness, will not find happiness after passing away.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. During that time, several young boys between Sāvatthi and Jeta’s Grove were hitting a snake with sticks. Then, early in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Sāvatthi for alms. The Blessed One saw those boys between Sāvatthi and the Jeta’s Grove hitting the snakes with sticks.

The Blessed One instructs the bhikkhus on the base where there is no coming, going, staying, no passing away, and no arising.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, the Blessed One was instructing, inciting, inspiring, and gladdening the bhikkhus with a discourse on the Dhamma related to Nibbāna. The bhikkhus were attentive, having applied themselves entirely, mentally gathered, with ears ready, listening to the Dhamma.

The Buddha explains how the mind can be obsessed by the senses.

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

At Sāvatthi.

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

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

The Buddha describes three occasions when divine sounds arise among the gods.

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

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

At Sāvatthi.

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

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

“Bhikkhus, without directly knowing, without completely comprehending |anger::rage, wrath, fury, indignation [kodha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

There, the venerable Sāriputta addressed the bhikkhus:

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

“Bhikkhus, without directly knowing, not completely comprehending everything, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|. Indeed bhikkhus, by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, without directly knowing, without completely comprehending |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending illusion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

A bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

And how does a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slant, slope, and incline towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. These are the five lower fetters.

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

“Bhikkhus, there are these five hindrances. What five? 1) The hindrance of |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the hindrance of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the hindrance of |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, 4) the hindrance of |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, 5) the hindrance of |doubt::uncertainty, indecisiveness [vicikiccha]|. These are the five hindrances.

The Blessed One explains the two principles of explaining the Dhamma - 1) ‘See harm as harm’ and 2) ‘Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.’

“Bhikkhus, for the Tathāgata, the Arahant, the perfectly Awakened One, there are two principles of explaining the Dhamma. What are the two? 1) ‘See |harm::evil, wrong, worthless, bad [pāpaka]| as harm’ — this is the first principle; and 2) ‘Having seen harm as harm, become |disenchanted with::disillusioned with [nibbindati]| it, become |detached from::dispassionate towards [virajjati]| it, and be |released from::freed from [vimuccati]| it’ — this is the second principle.”

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha’s teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. These are the five lower fetters.

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

How, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the noble eightfold path.”

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

And how, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the Noble Eightfold Path.

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta.

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

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

The Buddha 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.

For one |detached from all passion::with desire faded away [sabbarāgaviratta]|, |who is liberated through the exhaustion of craving::who is released through the depletion of desire [taṇhakkhayavimutti]|; Quests are |renounced::given up, relinquished [paṭinissaṭṭha]|, and the bases for views are |uprooted::eradicated [samūhata]|; With the cessation of quests, the bhikkhu, is |fulfilled::free from hope, desire-less [nirāsa]| and |without doubt::without confusion [akathaṅkathī]|.”

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

The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]| — this, friend, is the culmination of the spiritual life.”

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

And how, bhikkhus, does a bhikkhu accomplished in careful attention develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, bhikkhus, a bhikkhu accomplished in wise attention and careful attending develops and extensively cultivates the noble eightfold path.”

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these tendencies.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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

“Bhikkhus, there are these three |unwholesome thoughts::unskillful thoughts, unbeneficial thinking, karmically unprofitable thoughts [akusalavitakka]|. Which three? 1) A thought |concerning one’s reputation::about one’s social standing [anavaññattipaṭisaṃyutta]|, 2) a thought |concerning with acquisitions, respect, and popularity::about material gains or possessions, honor or reverence, and fame or praise [lābhasakkārasilokapaṭisaṃyutta]|, and 3) a thought associated |with [inappropriate] concern for others::with excessive compassion for others [parānuddayatāpaṭisaṃyutta]|. These, indeed, are three unwholesome thoughts.”

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

Thus, bhikkhus, I have taught you the ultimate goal and the way of practice leading to the ultimate goal. What a teacher should do out of compassion for the welfare of the disciples, considering their benefit and out of compassion, that I have done for you. Here are the roots of trees, here are empty huts. Meditate, bhikkhus, do not be negligent; lest you regret it later. This is our instruction to you.”

On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.

“|Blinded by sensual desire::deluded by passion [kāmandha]|, enveloped by the net [of lust], covered with the coating of |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|; Bound by the |kin of the careless::epithet of Māra, embodiment of all forces that keeps beings trapped in cyclic existence [pamattabandhu]|, like fish in the mouth of a trap; They approach old age and death, like a calf suckling its mother.”

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

“Bhikkhus, without directly knowing, without completely comprehending |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

“Bhikkhus, a bhikkhu endowed with two qualities lives |contented::easily, comfortably, pleasantly [sukhaṃ]| in this very life, without distress, without trouble, without burning [passion]; and upon the breaking up of the body, after death, a good destination is expected. What two? |Guarding of the sense doors::controlled in senses, having self-restraint [guttadvāratā]| and |moderation::knowing the limit [mattaññū]| in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives contented in this very life, without distress, without trouble, without burning [passion]; and upon the breaking up of the body, after death, a good destination is expected.”

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

“Bhikkhus, a disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’ What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Buddha — 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.

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

“Bhikkhus, a bhikkhu endowed with two qualities lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected. What two? |Lack of guarding of the sense doors::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, and |lack of moderation::not knowing the limit [amattaññū]| in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected.”

The Buddha expresses an inspired utterance contrasting one who has comprehended the nature of reality with one who is with possessions.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, a certain lay disciple from |Icchānaṅgala::name of a Brahman village in Kosala [icchānaṅgala]| had arrived in Sāvatthi for some business. Having completed that business in Sāvatthi, he approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. As he was seated to one side, the Blessed One said to him: “After a long time, lay disciple, you have made this effort, that is, for coming here.”

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

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

The Buddha explains that when you see someone faring well, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.

The Buddha shares that it is not easy to find a being who has not been your brother at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

The Buddha explains that it is not easy to find a being who has not been your father at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

The Buddha shares that it is not easy to find a being who has not been your sister at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

The Buddha shares that it is not easy to find a being who has not been your son at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

The Buddha shares that it is not easy to find a being who has not been your daughter at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.”

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

“Bhikkhus, a disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

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

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

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

For such a Brahmin, no boundaries exist, whether knowing or seeing, they hold to nothing; Neither passionate for sense-desires nor attached to dispassion itself, They hold on to nothing as the ultimate truth.

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.

After his meal, having returned from the alms-round, he sits down, folding his legs crosswise, setting his body erect, and establishes mindfulness as first priority. He abandons covetousness for the world and lives with a mind rid of covetousness; he purifies his mind from covetousness. He abandons ill will and hatred, lives with a benevolent mind towards all beings, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred. He abandons |dullness::complacency| and agitation, and lives alert and with full awareness; he purifies his mind from |dullness::complacency| and agitation. He abandons |restlessness::mental agitation| and remorse, lives tranquil and internally serene; he purifies his mind from |restlessness::mental agitation| and remorse. He abandons doubt, lives having crossed over doubt, unperplexed about wholesome mental qualities; he purifies his mind from doubt.

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

“Truly, the Buddha has shown compassion towards me in both ways: for the benefit in this life and for the future.”

The Buddha explains that when you see someone faring badly, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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

“Bhikkhus, be my |heirs in the Dhamma::inheritors of the Dhamma [dhammadāyādā]|, not |heirs of material things::inheritors of worldly gain, material benefits [āmisadāyādā]|. Out of compassion for you I have thought: ‘How might my disciples become my heirs in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, not heirs of material things?’

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.

[The Blessed One]: “The physical form of the mortals gets worn out, their |name::mental objects of consciousness, mentality, factors of feeling, perception, intention, contact and attention [nāma]| and |lineage::ancestry, family clan [gotta]| do not decay; |Passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| is said to be the wrong way.

Just as a stick thrown into the air sometimes lands on its base, sometimes in the middle and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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.

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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

“And how, bhikkhus, is the mind of a bhikkhu thoroughly cultivated with wisdom? ‘My mind is free from passion’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is free from aversion’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is free from delusion’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is free from the tendencies of passion’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is free from the tendencies of aversion’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is free from the tendencies of delusion’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is not liable to return to the realm of sensual existence’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is not liable to return to the realm of form existence’ - thus with wisdom the mind is thoroughly cultivated; ‘My mind is not liable to return to the realm of formless existence’ - thus with wisdom the mind is thoroughly cultivated. When indeed, bhikkhus, 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.’"

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

“Mother and father are said to be ‘Brahmā,’ they are called ‘first teachers;’ They are also called worthy of offerings, for they’re |compassionate towards::concerned for [anukampaka]| their children.

The Buddha teaches the things to be fully understood and what full understanding is.

And what, bhikkhus, is full understanding? The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this, bhikkhus, is called full understanding.”

The Buddha answers Puṇṇaka’s questions about the sacrifices made by sages and brahmins, the nature of their desires, and who has truly crossed over birth and old age.

“Having understood the |high and low::superior and inferior [paropara]| in the world, (Puṇṇaka,” said the Blessed One) “for whom the world holds no trace of agitation; |tranquil::peaceful, calm [santa]|, |passionless::desireless; lit. smokeless [vidhūma]|, |untroubled::undisturbed, calm, free from affliction [anīgha]|, and |fulfilled::free from hope, desire-less [nirāsa]|— he has crossed over birth and old age, I say.”

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.

Here, Sāriputta, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, Sāriputta, a bhikkhu with good friends, companions, and associates develops and cultivates the Noble Eightfold Path extensively.

After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’

Pleasant is |dispassion::fading of desire, absence of lust [virāga]| towards the world, the surpassing of |sensual desire::sensual pleasure [kāma]|; But for he who has given up the |conceit ‘I am’::egotism, self-conceit, self comparison [asmimāna]|, this is the highest happiness.”

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, there are these two things. What two? The first is seeing |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in things that |lead to bondage::which fetter, that obstruct, cause yoking together [saṃyojaniyesu]|, and the second is seeing |disenchantment towards::de-illusionment with, disinterest in, dispassion towards [nibbidā]| things that lead to bondage. One who dwells seeing gratification in things that lead to bondage does not abandon |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, does not abandon |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and does not abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. Not abandoning passion, not abandoning aversion, and not abandoning illusion, one is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; one is not freed from suffering, I say.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of turbulent winds high in the sky.

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

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 describes the cause and condition for why a woman neither sits in public assemblies, nor pursues occupations, nor journeys to Kamboja.

Overcome by two kinds of wrong views, some get stuck, while others overreach. But those with vision see.

And how, bhikkhus, do those with vision see? Here, a bhikkhu sees |continued conditional existence::what has come to be [bhūta]| as it actually is. Having seen continued conditional existence as it actually is, he is practicing for |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, |fading of desire::dispassion, detachment [virāga]|, and |gradual ending::cessation, termination [nirodha]|.”

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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.

And how, Ānanda, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, Ānanda, that a bhikkhu with good friends, companions, and associates develops and extensively cultivates the Noble Eightfold Path.

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.

See, Dīgha, how those three young gentlemen are practicing for the benefit and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

1 ‘These teachings lead to |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, not to dispassion;

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

Even if one harbors no ill will towards a single being, and develops loving-kindness, that is |wholesome::healthy, beneficial, useful [kusala]|; |Intent on::inclining towards [manasā]| compassion towards all beings, the noble one generates abundant merit.

The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.

“The one who made the offering of the Dhamma, |free of stinginess::with contentment, without envy [amacchara]|, The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, compassionate towards all beings; Such a one, the foremost among gods and humans, beings |bow to::worship, venerate, revere, honor [namassati]| him, the one |who has crossed beyond existence::who has gone beyond the state of existence [bhava + pāragū]|.”

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

There is no fire like |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, no |distress::calamity, misfortune [kali]| like hatred; No suffering like the |aggregates::pile of matter and mind that are held onto as a self [khandha]|, and no happiness greater than |peace::calm, tranquility [santi]|.

Three kinds of persons are found in the world - 1) one like a rainless cloud, 2) one like a cloud that rains in a certain area, and 3) one like a cloud that rains everywhere.

A person |who supports beggars::encourages alms giving [subhikkhavāca]|, compassionate towards all beings; Rejoicing, he distributes, saying, ‘Give! Give!’

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

“Friend, the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this is called awakening.”

A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

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

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

Delightful are the forests, where no people delight; |Those free from passion::free from desires, without lust [vītarāgā]| will delight there, not those who seeking sensual pleasures.

The Buddha explains the vastness of an aeon using a simile of removing mustard seeds from an iron city.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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.

The term ‘little string’ is a designation for delighting in |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|.

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

So too, bhikkhus, here some bhikkhu dresses early in the morning and, taking alms bowl and outer robe, enters a village or town for alms with body |unguarded::unprotected [arakkhita]|, speech unguarded, and mind unguarded, without setting up |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|, |unrestrained::uncontrolled [asaṃvuta]| in his sense faculties. There he sees a woman who is scantily clothed or improperly covered. On seeing the woman who is scantily clothed or improperly covered, |lust::passion, infatuation, desire [rāga]| invades his mind. With his mind invaded by lust, he meets death or deadly suffering.

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

Seeing thus, bhikkhus, the well-studied disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with sensation, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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.

Then those bhikkhus went to the Venerable Mahākaccāna. Having approached, they exchanged friendly greetings with the Venerable Mahākaccāna. After the exchange of courteous and polite conversation, they sat down to one side. Seated to one side, those bhikkhus said to the Venerable Mahākaccāna: “Friend Kaccāna, the Blessed One just presented a summary in brief, and without explaining the meaning in detail, he rose from his seat and entered his dwelling: ‘As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, just this is the end of the underlying tendency to aversion, just this is the end of the underlying tendency to views, just this is the end of the underlying tendency to doubt, just this is the end of the underlying tendency to conceit, just this is the end of the underlying tendency to passion for existence, just this is the end of the underlying tendency to ignorance, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these harmful, unwholesome mental qualities cease without remainder.’ Friend Kaccāna, not long after the Blessed One had departed, it occurred to us: ‘Now, friends, the Blessed One has arisen from his seat and entered his dwelling after giving a summary in brief without explaining the meaning in detail, that is: “As to the source, bhikkhu, from which perceptions and notions [born of] mental proliferation overwhelm a person—if nothing is found there to delight in, welcome, and fixate on—just this is the end of the underlying tendency to desire, just this is the end of the underlying tendency to aversion, just this is the end of the underlying tendency to views, just this is the end of the underlying tendency to doubt, just this is the end of the underlying tendency to conceit, just this is the end of the underlying tendency to passion for existence, just this is the end of the underlying tendency to ignorance, just this is the end of taking up sticks and weapons, quarrels, disputes, and arguments, accusations, slander, and lies. It is here that these harmful, unwholesome mental qualities cease without remainder.”’ Who then, might explain in detail the meaning of this summary declared by the Blessed One, which was not explained in full? Then it occurred to us, friend Kaccāna: ‘The Venerable Mahākaccāna is praised by the Blessed One and esteemed by his wise companions in the spiritual life. Venerable Mahākaccāna is capable of explaining in detail the meaning of this brief summary declared by the Blessed One, which was not explained in full. Let us go to the Venerable Mahākaccāna and ask him about this matter.’ So, may the Venerable Mahākaccāna explain it.”

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

If, bhikkhus, a bhikkhu’s mind is dispassionate towards the form element, liberated from the taints by not clinging, towards the feeling element... perception element... formations element... consciousness element, then his mind is dispassionate and liberated from the taints by not clinging.

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

And how, bhikkhus, does a bhikkhu who is accomplished in virtue develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who is accomplished in virtue develops and extensively cultivates the Noble Eightfold Path.”

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.

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

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

When the Buddha learned that the bhikkhus had been discussing the worldly affairs of two kings, he reminded them that for those who have gone forth in faith, only two modes of gathering are proper - either engaging in a Dhamma discussion or maintaining noble silence.

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

The Buddha describes the four assurances possessed by the Tathāgata.

Having mastered the Dhamma, fully perfected, who set it rolling out of compassion for all beings; Such a one, the best among gods and humans, is revered by beings—one gone beyond |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

When one knows and sees the four noble truths, there is the wearing away of the taints.

“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”

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

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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

“Friend, the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this is called Nibbāna.”

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

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

A wanderer tries to acquire oil for his wife by drinking it and intending to regurgitate it later. This causes him terrible pain. The Buddha uses this to teach that attachment to possessions leads to suffering, while true happiness belongs to those who are free from such entanglements.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, a certain wanderer had a young brahmin wife, who was pregnant and about to give birth. Then that female wanderer said to that wanderer: “Go, brahmin, bring oil for me to use when I have given birth.”

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.

Whoever are unrestrained in |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, not free from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, enjoying sensual pleasures here; They go again and again to birth and aging, overcome by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, they go with the current.

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.

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

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

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

Even if one harbors no ill will towards a single being, and develops loving-kindness, that is |wholesome::healthy, beneficial, useful [kusala]|; |Intent on::inclining towards [manasā]| compassion towards all beings, the noble one generates abundant merit.

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.

Out of such |compassion::benevolence, concern, gentle regard [anukampā]|, the gods, when they see a deity passing away, rejoice and bless with these words: ‘Come again, deva—return once more!’”

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

“The purpose of understanding and insight into things as they truly are, Ānanda, is |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|; its benefit is disenchantment.”

The Buddha explains the twelve links of dependent co-arising, and how there is an arising and ending of the whole mass of suffering.

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

The Buddha explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.

“Bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One is called a Sammāsambuddha because he is liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form. Likewise, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form.

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

Seeing thus, bhikkhus, the learned noble disciple becomes disenchanted with form, disenchanted with felt experience, disenchanted with perception, disenchanted with intentional constructs, and disenchanted with consciousness. Disenchanted, he becomes dispassionate; through dispassion, he is liberated. When liberated, there arises the knowledge: ‘I am liberated.’”

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

In whom |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have been |cleansed::purified, caused to fade away [virājita]|; |Whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, for them, the knot is disentangled.

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

Why is that? This |cyclic existence::the continuous cycle of birth, death, and rebirth [saṁsāra]|, brahmin, is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For a long time, brahmin, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, brahmin, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.”

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

Bhikkhus, however many |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]| there are—whether |conditioned::constructed, created, fabricated [saṅkhata]| or |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]|—the |fading of desire::disappearance of desire, dispassion, disenchantment, detachment [virāga]| is regarded as the foremost among them. That is, the |crushing of conceit::removing vanity, subduing pride [madanimmadana]|, the |dispelling of thirst::removal of thirst [pipāsavinaya]|, the |uprooting of clinging::eradication of attachment [ālayasamugghāta]|, the |breaking off the cycle of existence::ending continued existence [vaṭṭupaccheda]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, the fading of desire, |gradual ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Those, bhikkhus, who place their confidence in the teaching of fading of desire, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

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

And what, bhikkhus, is the taking up of the burden? Whatever |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| [there is that] leads to rebirth, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]|. This, bhikkhus, is called the taking up of the burden.

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.

Seeing thus, Ānanda, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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

1) And what kind of person, bhikkhus, should not be associated with, should not be kept company with, and should not be closely attended to? Here, bhikkhus, a certain person is |deficient::lacking, inferior [hīna]| in |virtue::moral conduct, ethical behavior [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and |wisdom::distinctive knowledge, discernment [paññā]|. Such a person should not be associated with, should not be kept company with, and should not be closely attended to, except out of |compassion::tender heartedness, kindness [anuddayā]| or |sympathy::benevolence, protectiveness, gentle regard [anukampā]|.

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.

Of all the paths, the eightfold path is the |foremost::best, most important [seṭṭha]|, of all the truths, the four noble truths are the foremost; of all the mental qualities, the |fading of desire::dispassion, detachment [virāga]| is the foremost, of all the two-footed beings, the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is the foremost.

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.”

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.

1) Here, bhikkhus, a bhikkhu cultivates |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]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|.

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

And what, bhikkhus, is the Noble Truth of the arising of suffering? It is this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| that leads to renewed existence, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, seeking delight here and there; that is, craving for sensual pleasures, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-existence::craving for annihilation, craving for something to not exist [vibhavataṇhā]|. This, bhikkhus, is called the Noble Truth of the arising of suffering.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual joy, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

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

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.

“There are three kinds of persons who arise 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. What three? Here, bhikkhus, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. 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. This, bhikkhus, is the first 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.

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.

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

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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

Just as a poorly covered house, is penetrated by rain; So is an |undeveloped::not cultivated [abhāvita]| mind, penetrated by |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|.

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

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

A brahmin asks the Buddha whether the one who acts is the same as the one who experiences the result. The Buddha points these as two extreme views, and without approaching either, explains the arising of suffering and its ending through the principle of dependent co-arising.

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

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

'Whatever |ease::contentment, happiness, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arise dependent on the earth element is the gratification in the earth element; whatever in the earth element is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change, that is the drawback in the earth element; the dispelling and abandoning of |interest::desire, wish, intention, impulse [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the earth element, this is the escape from the earth element.

The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

Seeing thus, bhikkhus, the instructed noble disciple becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, with feeling. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there is the discernment: ‘Released.’

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.

There is no fire like |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, no grip like |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|; No net like |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, and no river like |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]|.

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of the six sense bases, Phagguna, there is the ending of contact; with the ending of contact, there is the ending of felt experience; with the ending of felt experience, there is the ending of craving; with the ending of craving, there is the ending of clinging; with the ending of clinging, there is the ending of existence; with the ending of existence, there is the ending of birth; with the ending of birth, there is the ending of aging and death, sorrow, lamentation, pain, distress, and despair. Thus is the ending of this whole mass of suffering.”

Endowed with ten powers and four assurances, the Buddha reveals the impermanence of the five aggregates and teaches dependent co-arising.

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

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

Then, bhikkhus, this thought occurred to me: ‘The happiness and |pleasure::gladness, joy, positive state of mind [somanassa]| that arise dependent on |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|—this is the gratification in form. The fact that form is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change—this is the drawback in form. The removal and abandonment of |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| toward form—this is the escape in the case of form.

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

By those overcome by |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for becoming, going along with its flow and pull; Having fallen under the power of death, this Dhamma is not truly awakened to.

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

“There is one person, bhikkhus, who arises in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings. Who is that one person? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the perfectly Awakened One. This is that one person who arises in the world for the benefit of many people, for the ease of many people, out of sympathy for the world, for the good, benefit, and ease of gods and human beings.”

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

“Bhikkhus, seeing two reasons, I dwell in |forests and woodlands::forest wilderness, jungle groves and isolated places [araññavanapattha]|, in |remote lodgings::secluded housing, distant living place [pantasenāsana]|. Which two? For myself, I see a pleasant dwelling in this life, and out of compassion for future generations. Seeing these two reasons, I dwell in forests and woodlands, in remote lodgings.”

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

“Bhikkhus, one quality, when |cultivated::developed [bhāvita]| and frequently practiced, leads to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What is that one quality? It is |recollection of the Buddha::reflection on the qualities of the Buddha [buddhānussati]|. This, bhikkhus, is the one quality that, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.”

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

And how, friend, is a bhikkhu’s mind well-composed? My mind is free from passion,’ thus the mind is well-composed; ‘My mind is free from aversion,’ thus the mind is well-composed; ‘My mind is free from delusion,’ thus the mind is well-composed; ‘My mind is free from the tendencies of passion,’ thus the mind is well-composed; ‘My mind is free from the tendencies of aversion,’ thus the mind is well-composed; ‘My mind is free from the tendencies of delusion,’ thus the mind is well-composed; ‘My mind is not turning towards the sense realm,’ thus the mind is well-composed; ‘My mind is not turning towards the form realm,’ thus the mind is well-composed; ‘My mind is not turning towards the formless realm,’ thus the mind is well-composed.

The Buddha explains the proximate causes of non-regret, joy, tranquility, and other qualities leading to liberation, contrasting how they are fulfilled in a virtuous person versus an unprincipled person.

8. When there is no understanding and insight into things as they truly are, for one without the understanding and insight into things as they truly are, |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]| lacks its proximate cause.

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.

Bail out this boat, bhikkhu, when bailed out, it will sail swiftly; Having cut off |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, from here, one goes to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises a |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises a |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises a |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises a |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|.

A headman of performers asks the Buddha about a belief that those who entertain by distortion of truth are reborn among laughing deities. The Buddha explains that such a mind leads to hell, and even holding such a belief is wrong view, resulting in rebirth in hell or the animal realm.

In the theatre or a public arena, among beings who are |not free from lust::not free from desire, i.e. not an Arahant [avītarāga]|, who are |bound with the bond of lust::imprisoned by desire, held captive by passion, strong emotion, infatuation, obsession [rāgabandhanabaddha]|, a performer entertains them with |enticing::arousing, tantalizing [rajanīya]| things that evoke lustful states even more strongly. In the theatre or a public arena, among beings who are |not free from hatred::not free from ill-will [avītadosa]|, who are |bound with the bond of hatred::imprisoned by aversion, held captive by ill-will [dosabandhanabaddha]|, a performer entertains them with hatred-inducing things that evoke hateful states even more strongly. In the theatre or a public arena, among beings who are |not free from delusion::not free from confusion, i.e. not an Arahant [avītamoha]|, who are |bound with the bond of delusion::imprisoned by illusion, held captive by delusion [mohabandhanabaddha]|, a performer entertains them with |deceptive::illusory, delusion-inducing [mohanīya]| things that evoke deluded states even more strongly. Thus, being |intoxicated::besotted, proud, conceited [matta]| and |negligent::inattentive, careless, intoxicated [pamāda]| himself, he promotes intoxication and negligence in others. With the breakup of the body, after death, he is reborn in the hell called laughter.

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

“Venerable sir, it is because I have |desire and attachment::desire-passion, sensual craving [chandarāga]| towards those people of Uruvelakappa that, if they were executed, imprisoned, fined, or blamed, it would cause me sorrow, lamentation, pain, distress, and despair. But venerable sir, it is because I have no desire and attachment towards those other people of Uruvelakappa that, if they were executed, imprisoned, fined, or blamed, it would not cause me sorrow, lamentation, pain, distress, and despair.”

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

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.

The Buddha explains the four kinds of nourishment that sustain beings that are existing and support those seeking birth, and how they arise from craving.

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

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

1 Here, bhikkhus, a disciple of the Noble Ones reflects thus: ‘For as long as they live, the |arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, having abandoned the taking of life, refrain from taking life, having laid aside weapons and sticks, are |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]|, full of kindness, and dwell with compassion for the well-being of all breathing beings. Today, for this night and day, I too, having abandoned the taking of life, will refrain from taking life, have laid aside weapons and sticks, will be conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.’ Thus, one is endowed with the first factor.

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

‘Sinking mid-stream,’ bhikkhu, is a designation for |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|.

The three characteristics of the conditioned and the unconditioned.

“Bhikkhus, there are these three characteristics of the conditioned. What three? An arising is evident, |passing away::disintegration, decay, disappearance, dissolution, vanishing [vayo]| is evident, and alteration while it remains is evident. These, bhikkhus, are the three characteristics of the conditioned.”

A deity asks the Buddha what gives rise to a person, what does he have that wanders about, what experiences cyclic existence, and what determines this person‘s destiny.

[A deity asked]: “What gives rise to a person? What does he have that |wanders about::roams around, runs astray [vidhāvati]|? What |experiences cyclic existence::experiences wandering on, suffers passing from one state of existence to the next [saṃsāramāpādi]|? What determines his destiny?”

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.

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

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.

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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

Now at that time, the lay disciple Dīghāvu was sick, experiencing pain, and gravely ill. Then Dīghāvu addressed his father, the householder Jotika, saying, “Please, householder, go to the Blessed One, and in my name, bow down with your head at his feet and say: ‘Venerable sir, Dīghāvu, the lay disciple, is sick, experiencing pain, and gravely ill. He bows down with his head at the Blessed One’s feet.’ And also say, ‘It would be good, venerable sir, if the Blessed One would come to the dwelling of Dīghāvu the lay disciple, out of compassion.’”

A deity asks the Buddha what gives rise to a person, what does he have that wanders about, what experiences cyclic existence, and what is this person‘s great fear.

[A deity asked]: “What gives rise to a person? What does he have that |wanders about::roams around, runs astray [vidhāvati]|? What |experiences cyclic existence::experiences wandering on, suffers passing from one state of existence to the next [saṃsāramāpādi]|? What is his great fear?”

Five ways to overcome arisen resentment

Friends, in the case of a person whose conduct by body is impure and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a person who is ill, suffering, and gravely sick is traveling along a road. Ahead of him is a village, and behind him is another village, both far away. He does not obtain suitable food, suitable medicine, a suitable attendant, or a suitable guide. Then another person, traveling along the road, would see him and feel compassion, sympathy, and a sense of care, thinking, ‘Oh, may this person obtain suitable food, suitable medicine, a suitable attendant, and a suitable guide. Why? So that this person may not come to ruin and disaster right here.’ In the same way, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, one should feel compassion, sympathy, and a sense of care for such a person, thinking, ‘Oh, may this venerable one abandon impure conduct by body and develop pure conduct by body, abandon impure conduct by speech and develop pure conduct by speech, abandon impure conduct by mind and develop pure conduct by mind. Why? So that this venerable one, with the breaking up of the body after death, may not be reborn in a state of misery, a bad destination, a lower realm, hell.’

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.

“An |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person, bhikkhus, might become |disenchanted with::disinterested in, disillusioned with [nibbindati]|, |detached from::dispassionate towards [virajjati]|, and freed from this body |composed of the four great elements::The four great elements are of earth (solidity), water (cohesion), fire (temperature), and air (movement). This classification offered by the Buddha is based on how the body is experienced—as structure, fluidity, energy, and motion. It forms a basis for further insights into the nature of body and mind. [cātumahābhūtika]|. For what reason? Because, bhikkhus, it is seen that this body composed of the four great elements undergoes |accumulation::e.g. growth of tissues such as muscle and fat gain, storage of energy such as fat stores, water retention [ācaya]| and |reduction::e.g. gradual loss of strength due to aging; tissue breakdown or cell death during illness; fat and muscle breakdown for energy during fasting or exercise; nails, hair, skin renewal as part of natural shedding [apacaya]|, |taking up::absorbing nutrients when eating food and drink; breathing in air [ādāna]| and |casting off::e.g. removal of solid and liquid waste during excretion; breathing out during exhalation; sweating, shedding of skin; releasing body heat to regulate temperature [nikkhepana]|. Therefore, an uninstructed ordinary person might become disenchanted with, detached from, and freed from it.

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

For whatever ascetics and brahmins who have thus understood form, understood the arising of form, understood the cessation of form, and understood the way of practice leading to the cessation of form, and have practiced accordingly for the disenchantment, dispassion, and cessation of form, they are well-practiced. Those who are well-practiced have gained footing in this Dhamma and Discipline.

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

This, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|: it is this |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| which leads to rebirth, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|; namely, craving for sensual pleasures, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]|.

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|.

4 And what, bhikkhus, is the peril of carnivorous fish? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.’ Then, after he has thus gone forth, in the morning he dresses, takes his alms bowl and outer robe, and enters a village or town for alms, with body |unguarded::unprotected [arakkhita]|, speech unguarded, and mind unguarded, without setting up |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|, |unrestrained::uncontrolled [asaṃvuta]| in his sense faculties. There he sees a woman who is |scantily clothed::loosely attired [dunnivattha]| or improperly covered. On seeing the woman who is scantily clothed or improperly covered, |lust::passion, infatuation, desire [rāga]| |invades::infects, overwhelms [anuddhaṃseti]| his mind. With his mind invaded by lust, he gives up the training and returns to the household life. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of carnivorous fish. The peril of carnivorous fish, bhikkhus, is a designation for women. This is called the peril of carnivorous fish.

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

“Jīvaka, whatever |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| that would lead to cruelty—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so.”

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

“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises the |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises the |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises the |diversity of contacts::multiplicity of sensory encounters; variety of experiential junctions where sense faculty, object, and consciousness converge; conditioned points of experience giving rise to feeling [phassanānānatta]|, dependent on the diversity of contacts, there arises the |diversity of felt experiences::pleasant, neutral, or painful sensations, feelings, second of the five aggregates [vedanānānatta]|, dependent on the diversity of felt experiences, there arises the |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises the |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises the |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|, dependent on the diversity of quests, there arises the |diversity of acquisitions::variety of gains and attainments; forms of possession, advantage, or profit—material, social, or conceptual—sought or clung to as ‘mine’ [lābhanānatta]|.

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.

Even so, while the Blessed One was giving such a clear and evident sign, venerable Ānanda was unable to comprehend and did not beg the Blessed One, saying, ‘May the Blessed One remain for an aeon, may the Blessed One remain for the benefit and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans,’ because his mind was overwhelmed by Māra.

A deity asks the Buddha what gives rise to a person, what does he have that wanders about, what experiences cyclic existence, and from what is this person not yet freed.

[A deity asked]: “What gives rise to a person? What does he have that |wanders about::roams around, runs astray [vidhāvati]|? What |experiences cyclic existence::experiences wandering on, suffers passing from one state of existence to the next [saṃsāramāpādi]|? From what is he not yet freed?”

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

1 And what, bhikkhus, is the |unsurpassable in seeing::the highest in sights [dassanānuttariya]|? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not 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]|. However, when one |with settled faith::with confidence in, having conviction [niviṭṭhasaddha]|, |grounded in affection::established in fondness, dearness [niviṭṭhapema]|, and |complete confidence::total faith [abhippasanna]| goes to see the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.

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.

What use are your matted locks, O |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|? What of your fur garment? Within you is the |tangle::thicket, jungle, lit. grasping [gahana]| [of passion], yet you only groom the outside.

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

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

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

That is, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is the noble principle that has been clearly seen and thoroughly penetrated with wisdom.

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

“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises a |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises a |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises a |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises a |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|. Diversity of fevers does not arise dependent on diversity of quests, diversity of desires does not arise dependent on diversity of fevers, diversity of intentions does not arise dependent on diversity of desires, diversity of perceptions does not arise dependent on diversity of intentions, and diversity of elements does not arise dependent on diversity of perceptions.

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.

Then, a deity, |who was a former blood-relative::who was previously a family member [purāṇasālohita]| of Bāhiya of the Bark Cloth, who was compassionate and |benevolent towards::sympathetic to, desiring good for [atthakāma]| Bāhiya’s welfare, |perceiving Bāhiya’s train of thought::understanding Bāhiya’s reflection, reading another’s state of mind [cetoparivitakkamaññāya]| |with mind::with intention [cetasā]|, approached him. Having approached him, the deity said: “Bāhiya, you are neither an Arahant nor have you attained the path to Arahantship. Nor do you even have the |way of practice::path of progress [paṭipada]| by which you could become an Arahant or attain the path of Arahantship.”

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

“I declare that this means |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]|. Indeed, a person filled with ill will might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering.”

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.

4 And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: ‘I must be parted and separated from everyone and everything dear and pleasing to me’? Beings have |desire and lust::attachment and passion [chandarāga]| in regard to those people and things that are dear and pleasing, and |infatuated by::inflamed by, enamoured by [rattā]| this |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the desire and lust in regard to everyone and everything dear and pleasing 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 must be parted and separated from everyone and everything dear and pleasing to me.’

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

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

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

When, upon investigating, he understands thus: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him,’ then he examines him further thus: ‘Is this venerable one |permanently restrained::not restrained by fear or danger [abhayūparata]|, or is he |temporarily restrained::restrained due to fear or seeing danger [bhayūparata]|? Does he abstain from sensual pleasures due to being |free from passion::free from intense desire, strong emotion, infatuation, obsession, lust [vītarāgatta]| through the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|? When he examines him, he comes to know: ‘This venerable one is permanently restrained, not temporarily restrained. He abstains from sensual pleasures due to being free from passion through the wearing away of desire.’

The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.

“I declare the knowledge of ending with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of ending? ‘|Liberation::release, deliverance, freedom, emancipation [vimutti]|' should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? ‘|Fading of desire::dispassion, detachment [virāga]|' should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? ‘|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|' should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? ‘|Understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]|' should be said. Indeed, bhikkhus, I declare understanding and insight into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of understanding and insight into things as they truly are? ‘|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|' should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without.”

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

“When, Ānanda, a bhikkhu observes impermanence while breathing in, and observes impermanence while breathing out; observes dispassion while breathing in, and observes dispassion while breathing out; observes cessation while breathing in, and observes cessation while breathing out; he trains to observe relinquishment while breathing in, and trains to observe relinquishment while breathing out — at that time, Ānanda, observing mental qualities within mental qualities, the bhikkhu resides with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. For what reason? Because of careful attention to the in-and-out breaths. Therefore, Ānanda, in the [domain of] mental qualities, the bhikkhu at that time dwells observing mental qualities in and of themselves, with continuous effort, fully aware, being present, having removed craving and distress with regard to the world.”

The Buddha describes how he knows of the release, liberation and independence for living beings.

At Sāvatthi.

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

“Here, Upavāṇa, a bhikkhu, having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, experiences the form as well as |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the form. Since passion exists within him regarding forms, he discerns: ‘There is passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form and passion for the form, and since passion exists within him regarding forms—discerns: ‘There is passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

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

1 Here, bhikkhus, a disciple of the Noble Ones reflects thus: ‘For as long as they live, the |arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, having abandoned the taking of life, refrain from taking life, having laid aside weapons and sticks, are |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]|, full of kindness, and dwell with compassion for the well-being of all breathing beings. Today, for this night and day, I too, having abandoned the taking of life, will refrain from taking life, have laid aside weapons and sticks, will be conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.’ Thus, one is endowed with the first factor.

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.

And what are the five shackles of the mind that have not been severed? Here, bhikkhus, a bhikkhu is not free from passion, desire, affection, longing, yearning, and craving for sensual pleasures. 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 first shackle of the mind that has not been severed.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the bodhisatta Sikhī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the bodhisatta Vessabhū, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the bodhisatta Kakusandha, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the bodhisatta Koṇāgamana, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. These are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be negligent; lest you regret it later. This is our instruction to you.

The body is fragile, consciousness is of a fading nature. All substrates of existence are impermanent, dissatisfactory, and subject to change.

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

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

“It is impossible, bhikkhus, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from |good mental conduct::thoughts of generosity, letting go, thoughts of non-ill will, benevolence, thoughts of non-harm, compassion [manosucarita]|. Such a possibility does not exist. But it is possible, bhikkhus, that a wished for, desirable, or agreeable result could be produced from good mental conduct. Such a possibility does exist.”

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.

Vaccha, the view ‘the world is eternal’ is a view, a tangle of views, a thicket of views, a distortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and fever, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or Nibbāna. The view ‘the world is not eternal’ ... The view ‘the world is finite’ ... The view ‘the world is infinite’ ... The view ‘the soul and the body are the same’ ... The view ‘the soul is one thing and the body is another’ ... The view ‘the Tathāgata exists after death’ ... The view ‘the Tathāgata does not exist after death’ ... The view ‘the Tathāgata both exists and does not exist after death’ ... The view ‘the Tathāgata neither exists nor does not exist after death’ is a view, a tangle of views, a thicket of views, a distortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and feverishness, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or Nibbāna. Seeing this danger, Vaccha, I do not take up any of these views.

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

What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. These are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be negligent; lest you regret it later. This is our instruction to you.

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

1. What, bhikkhus, is the nutriment for the arising of unarisen |sensual desire::passion or lust for sensual pleasures [kāmarāga]| and for the increase and expansion of arisen sensual desire? There is, bhikkhus, a beautiful mental image. Frequently giving careless attention to the sign of beautiful is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

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

Rāhula, cultivate meditation on |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|. For when you cultivate meditation on compassion, any |cruelty::malice, viciousness, brutality [vihesā]| will be abandoned.

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 lust that arises in dependence on both that is the fetter.

“1) Not so, friend Koṭṭhika, the eye is not the fetter of forms, nor are forms the fetter of the eye. But rather, the |desire and lust::attachment and passion [chandarāga]| that arises there in dependence on both: that is the fetter there. 2) The ear is not the fetter of sounds, nor are sounds the fetter of the ear. But rather, the desire and lust that arises there in dependence on both: that is the fetter there. 3) The nose is not the fetter of odors, nor are odors the fetter of the nose. But rather, the desire and lust that arises there in dependence on both: that is the fetter there. 4) The tongue is not the fetter of tastes, nor are tastes the fetter of the tongue. But rather, the desire and lust that arises there in dependence on both: that is the fetter there. 5) The body is not the fetter of tangible objects, nor are tangible objects the fetter of the body. But rather, the desire and lust that arises there in dependence on both: that is the fetter there. 6) The mind is not the fetter of mental objects, nor are mental objects the fetter of the mind. But rather, the desire and lust that arises there in dependence on both: that is the fetter there.

The four types of people found in the world based on the presence or absence of rational and spontaneous eloquence.

“Bhikkhus, there are these four types of people found in the world. What are the four?

The Buddha crossed the flood of suffering without any support and without struggling.

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

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

“‘|Directly visible::evident, perceivable [sandiṭṭhika]| |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, directly visible Dhamma,’ friend, it is said. But to what extent, friend, did the Blessed One say that the Dhamma is directly visible?”

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

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

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

“Bhikkhus, |dependent on::contingent on, supported by, grounded on [paṭicca]| the |diversity of elements::variety of foundational properties making up experience—earth, water, fire, air, space, and consciousness; basis for bodily and mental phenomena; multiplicity of conditioned building blocks mistaken for self [dhātunānatta]|, there arises a |diversity of perceptions::variety of conceptions, manifold notions [saññānānatta]|, dependent on the diversity of perceptions, there arises a |diversity of intentions::variation in volitional aims and mental resolve; diversity in motivational tendencies, goals, or directed thoughts; multiplicity of intention-patterns shaping behavior [saṅkappanānatta]|, dependent on the diversity of intentions, there arises a |diversity of contacts::multiplicity of sensory encounters; variety of experiential junctions where sense faculty, object, and consciousness converge; conditioned points of experience giving rise to feeling [phassanānānatta]|, dependent on the diversity of contacts, there arises a |diversity of felt experiences::pleasant, neutral, or painful sensations, feelings, second of the five aggregates [vedanānānatta]|, dependent on the diversity of felt experiences, there arises a |diversity of desires::motivational inclinations, goal-directed drives, wishful tendencies, aspiring interests, aims rooted in either craving or resolve [chandanānatta]|, dependent on the diversity of desires, there arises the |diversity of fevers::emotional heat of passion and craving; burning impulses, obsessive attachments, infatuations, and restless desire-states [pariḷāhanānatta]|, dependent on the diversity of fevers, there arises the |diversity of quests::variety in pursuits and searches; multiplicity of aims in seeking satisfaction or meaning—ranging from sensual gratification to liberation [pariyesanānānatta]|, dependent on the diversity of quests, there arises the |diversity of acquisitions::variety of gains and attainments; forms of possession, advantage, or profit—material, social, or conceptual—sought or clung to as ‘mine’ [lābhanānatta]|. Diversity of quests does not arise dependent on the diversity of acquisitions, diversity of fevers does not arise dependent on the diversity of quests, diversity of desires does not arise dependent on the diversity of fevers, diversity of felt experiences does not arise dependent on the diversity of desires, diversity of contacts does not arise dependent on the diversity of felt experiences, diversity of intentions does not arise dependent on the diversity of contacts, diversity of perceptions does not arise dependent on the diversity of intentions, and diversity of elements does not arise dependent on the diversity of perceptions.

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

“‘|Directly visible::evident, perceivable [sandiṭṭhika]| |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, directly visible Nibbāna,’ friend, it is said. But to what extent, friend, did the Blessed One say that the Nibbāna is directly visible?”

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

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

The five kinds of stinginess are selfishness regarding dwelling place, supporting families, acquisitions, praise, and the Dhamma. The worst of these is stinginess regarding the Dhamma.

“Bhikkhus, there are five kinds of stinginess. What five? 1) |Stinginess::selfishness, meanness, tight-fistedness [macchariya]| regarding |dwelling place::residence, home [āvāsa]|, 2) stinginess regarding supporting families, 3) stinginess regarding |acquisitions::gain, money, profit, possessions [lābha]|, 4) stinginess regarding |praise::approval [vaṇṇa]|, and 5) stinginess regarding the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. These, bhikkhus, are the five kinds of stinginess. The worst of these five kinds of stinginess is stinginess regarding the Dhamma.”

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

The passion and desire for them is the sensual pleasure, The things in the world that are beautiful, The passion and desire for them is the sensual pleasure, They remain beautiful in the world, But the wise abandon desire for them.

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 |with passion::with lust, desire, infatuation [sarāga]| or for one |free from passion::without lust [vītarāga]|?' Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one free from passion, not for one with passion.’

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome mental qualities, 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]|. In this state, he perceives whatever phenomena are present — whether |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, or |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: ‘This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.’ If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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 the noble truth of the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the noble truth of the arising of suffering.

If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.

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

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

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

The Buddha 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.

1 Here, bhikkhus, a bhikkhu, wisely reflecting, cultivates 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]|, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|.

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

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

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.

What, friends, is the earth element? The earth element can be internal or external. What is the internal earth element? It is anything internally, belonging to oneself, that is solid, solidified, and clung to, that is, hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, |membranes::pleura [kilomaka]|, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to — this is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’ Having seen it thus with proper wisdom, one becomes disenchanted with the earth element, and the mind becomes |dispassionate::detached [virājeti]| towards the earth element.

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.

And how, householders, are there three kinds of bodily conduct that are ethical and wholesome behaviors? Here, householders, someone abandons destruction of life and refrains from killing living beings. Having laid aside weapons and sticks, |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]| and full of kindness, he abides |compassionate::sympathetic [dayāpanna]| for the well-being of all breathing beings.

The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

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

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

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

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

Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After breaking up the body, beyond death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.”

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

Then, Vaccha, as much as you wish, you will know the minds of other beings, other individuals, with your mind. You will understand a mind with passion as a mind with passion, and a mind free of passion as a mind free of passion; a mind with aversion as a mind with aversion, and a mind free of aversion as a mind free of aversion; a mind with delusion as a mind with delusion, and a mind free of delusion as a mind free of delusion; a contracted mind as a contracted mind, and a distracted mind as a distracted mind; a developed mind as a developed mind, and an undeveloped mind as an undeveloped mind; a surpassable mind as a surpassable mind, and an unsurpassable mind as an unsurpassable mind; a collected mind as a collected mind, and an uncollected mind as an uncollected mind; a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind. You will achieve directly knowing of that, whenever there is an appropriate basis.

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

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

The Buddha describes the four right efforts concisely and precisely.

“Bhikkhus, these are the four right efforts. What four?

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these four kinds of clinging.

“Bhikkhus, there are these four kinds of |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What four? 1) Clinging to sensual pleasures, 2) |clinging to views::clinging to beliefs [diṭṭhupādāna]|, 3) |clinging to rules and observances::grasping at precepts and practices, adherence to rites and rituals [sīlabbatupādāna]|, and 4) |clinging to a doctrine of self::grasping at a theory of self, attachment to a soul theory [attavādupādāna]|. These are the four kinds of clinging.

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

“Bhikkhus, there are these four kinds of |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What four? 1) Clinging to sensual pleasures, 2) |clinging to views::clinging to beliefs [diṭṭhupādāna]|, 3) |clinging to rules and observances::grasping at precepts and practices, adherence to rites and rituals [sīlabbatupādāna]|, and 4) |clinging to a doctrine of self::grasping at a theory of self, attachment to a soul theory [attavādupādāna]|. These are the four kinds of clinging.

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

And what, bhikkhus, is the escape in the case of form? The removal of desire and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for form, the abandonment of desire and passion—this is the escape in the case of form.

A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika on clarifying subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

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

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.

“The Blessed One, brahmin, did not praise every kind of meditation, nor did he condemn every kind of meditation. What kind of meditation did the Blessed One not praise? Here, brahmin, someone dwells with a mind |obsessed by sensual desire::consumed by the desire for sensual objects [kāmarāgapariyuṭṭhita]|, overcome by sensual lust, and does not understand as it actually is the escape from the arisen |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for sensual pleasures. While he harbors passion for sensual pleasures within, he meditates with passion, broods over it, is absorbed in it, and is overwhelmed by it.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling near |Kusinārā::Kushinagar, a present-day town in Uttar Pradesh, India, revered as the place where the Buddha attained Final Nibbāna. [kusinārā]| in the Sal Grove of the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|. Now at that time, a number of bhikkhus were dwelling in a forest hut not far from the Blessed One. They were |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|.

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

At Sāvatthi.

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, a bhikkhu who is an arahant—one whose mental defilements have ended, who has 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 has exhausted the fetter of existence, and who is liberated through complete comprehension—he 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 of the |wearing away of passion::depletion of desire, exhaustion of lust [khaya + rāga]|, he is free from passion.

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.

Perhaps, brahmin, you might think: ‘Surely the ascetic Gotama is not yet free from |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, not yet free from |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, not yet free from |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, which is why he still resorts to secluded lodgings in remote forests and woodlands.’ But it should not be seen like that, brahmin. It is seeing two benefits that I resort to secluded lodgings in remote forests and woodlands: seeing my own pleasant abiding in the here and now and having compassion for future generations.”

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.

3) In this case, friends, when a person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will attend to |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Due to this attention to beautiful signs, passion |invades::infects, overwhelms [anuddhaṃseti]| his mind, and he will die with passion, aversion, and illusion, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a smithy |clean::pure, bright, perfect [parisuddha]| and polished. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”

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

Thus, Cunda, I have taught the way of effacement, the way of inclining the mind, the way of passing beyond, the way leading upwards, and the way leading to complete quenching. What a teacher should do out of compassion for his disciples, seeking their welfare, I have done for you, Cunda. Here are these roots of trees, here are these empty huts. Meditate, Cunda, do not be negligent; lest you later regret it. This is our instruction to you.”

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.

Here, bhikkhus, a bhikkhu cultivates the awakening factor of mindfulness, which is |supported by seclusion::dependent on detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, and |culminates in complete relinquishment::ripens in release, culminating in letting go [vossaggapariṇāmī]|. He cultivates the awakening factor of investigation of states ... awakening factor of energy ... awakening factor of joy ... awakening factor of tranquility ... awakening factor of collectedness ... awakening factor of equanimity, which is supported by seclusion, supported by dispassion, based on ending, and culminates in complete relinquishment.

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.

For him, previously not having wisdom, there was |craving::greediness, wanting, yearning [abhijjhā]|, |desire::intention, wish, impulse, interest [chanda]|, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was |annoyance::irritation, repugnance [āghāta]|, |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]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Therefore, a bhikkhu equipped in this way possesses the highest foundation of peace. For, bhikkhu, this is the supreme noble peace, that is, the pacification of lust, aversion, and confusion.

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

At Sāvatthi.

The Buddha uses the analogy of a household that is hard to overpower by thieves and burglars to illustrate the importance of developing and cultivating loving-kindness.

At Sāvatthi.

The arising, persistence, production, and appearance of the four elements is the arising of suffering, the persistence of disease, and the appearance of aging and death.

At Sāvatthi.

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

At Sāvatthi.

The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.

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

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

At Sāvatthi.

The Buddha explains the benefits of cultivating loving-kindness compared to giving donations.

At Sāvatthi.

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.

After the meal, having returned from alms-round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

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.

After the meal, having returned from alms-round, a bhikkhu sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |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]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

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

Here, bhikkhus, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your |benefit::good, welfare [hitāya]|, this is for your |contentment::ease, happiness, pleasant abiding [sukha]|.’ But his disciples do not want to hear or give ear or apply their minds to understand; and they |stray from::deviate from, veer away from [vokkamma]| the teacher’s instructions. Therein, bhikkhus, the Tathāgata is not displeased nor feels any |displeasure::annoyance, irritation [anattamanatā]|; he dwells unmoved, mindful, and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|. This, bhikkhus, is the first establishment of mindfulness that a Noble One cultivates; cultivating which, the Noble One is a teacher qualified to instruct a group.

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

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

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

At Sāvatthi.

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

At Sāvatthi.

Venerable Mahāmoggallāna is sitting in meditation posture, aligning his body upright, and having set up mindfulness immersed in the body. The Blessed One sees this and expresses an inspired utterance.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Now, at that time, the venerable Mahāmoggallāna was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, and with |mindfulness immersed in the body::mindfulness related to the body, focused within [kāyagata + sati]|, |well-established::fully engaged [sūpaṭṭhita]| internally.

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

“By what is the world |enveloped::veiled, wrapped [nivuta]|,” (said the venerable Ajita) “Why does it not shine forth? What smears it, What is its great peril?”

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

At Sāvatthi.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is wisdom.

“Bhikkhus, there are these four streams of merit, outflows of good, and supports for ease. What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with perfect clarity in the Buddha — Indeed, the Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. This is the first stream of merit, outflow of good, and support for ease.

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

“Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these five things, one is incapable of entering and abiding in the first jhāna. What are the five?

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

“There might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the ending of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the ending of suffering.

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

“What do you think, Māgaṇḍiya? Here, someone may have formerly enjoyed himself with forms cognizable by the eye that are wished for, charming, agreeable, endearing, sensual and |enticing::arousing, tantalizing, provocative of lust [rajanīya]|. On a later occasion, having understood as they actually are in the case of forms—the arising, passing away, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]|—he might abandon the |craving for forms::desire for beautiful or visually stimulating sights such as faces, appearances, expressions, ornaments, art, scenery, bodies, or anything seen that becomes an object of attachment, pride, longing, or obsession [rūpataṇhā]|, dispel the |fever for forms::burning passion for sights, strong desire for visible objects [rūpapariḷāha]|, and dwell |without thirst::free from longing [vigatapipāsa]|, with a mind inwardly at peace. What would you say about such a person, Māgaṇḍiya?”

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.

Sirs, the ascetic Gotama has removed the passion for sensual pleasures and is without fickleness ...

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

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

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

At Sāvatthi.

The Buddha uses an example of grass, wood, branches, and leaves in Jeta’s Grove to illustrate the nature of the five aggregates.

At Sāvatthi.

The Buddha uses the analogy of a sharp-bladed spear that cannot be easily grasped, twisted, or rolled back to illustrate the power of loving-kindness in protecting the mind from agitation by non-human beings.

At Sāvatthi.

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

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

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

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

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

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

The 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.

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

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.

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

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

At Sāvatthi.

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

At Sāvatthi.

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.

Here, bhikkhus, a bhikkhu discerns a mind |with passion::with lust, desire, infatuation [sarāga]| as ‘a mind with passion’; discerns a mind |free from passion::without lust [vītarāga]| as ‘a mind free from passion’; discerns a mind |with aversion::with hatred, with ill will [sadosa]| as ‘a mind with aversion’; discerns a mind |free from aversion::free from hatred, free from ill will [vītadosa]| as ‘a mind free from aversion’; discerns a |confused::befuddled, deluded [samoha]| mind as ‘a confused mind’; discerns a mind |free from confusion::free from delusion [vītamoha]| as ‘a mind free from confusion’; discerns a |dull::contracted, shrunk [saṅkhitta]| mind as ‘a dull mind’; discerns a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as ‘a scattered mind’; discerns an |exalted::grand [mahaggata]| mind as ‘an exalted mind’; discerns a mind that is not exalted as ‘a mind that is not exalted’; discerns an |inferior::surpassable [sauttara]| mind as ‘an inferior mind’; discerns an unsurpassed mind as ‘an unsurpassed mind’; discerns a |collected::composed, settled [samāhita]| mind as ‘a collected mind’; discerns a |distracted::not composed [asamāhita]| mind as ‘a distracted mind’; discerns a |liberated::freed [vimutta]| mind as ‘a liberated mind’; discerns a mind that is not liberated as ‘a mind that is not liberated’.

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.

Seeing thus, bhikkhus, the learned disciple of the Noble Ones becomes disenchanted with form, disenchanted with felt experience, disenchanted with perception, disenchanted with formations, disenchanted with consciousness. Through disenchantment, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge: ‘Liberated.’

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

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

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

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

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

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

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.

Rather than a thousand sayings, composed of meaningless words; Better is one meaningful saying, hearing which, one |is calmed::is cooled, is settled [upasammati]|.

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

At Sāvatthi.

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

At Sāvatthi.

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 Buddha describes the four uprisings of craving that can arise in a bhikkhu - 1) for a robe, 2) alms food, 3) lodging, and 4) for this or that state of existence.

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

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

Thus, Sāriputta, in my scrupulousness, I would walk forward mindfully and walk back mindfully. Even with a drop of water, compassion would arise in me: ‘May I not cause harm to even a small creature placed unevenly.’ Thus, Sāriputta, this was my scrupulousness.

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

Then, bhikkhus, it occurred to me: ‘This teaching does not 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]|, but only to reappearance in the base of nothingness.’ So, bhikkhus, without becoming attached to that state, I grew disenchanted with it and departed.

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.

Then, Aggivessana, it occurred to me: ‘This teaching does not 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]|, but only to reappearance in the base of nothingness.’

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

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

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

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

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

At Sāvatthi.

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

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

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

At Sāvatthi.

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.

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtue, the wealth of conscience, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, and the wealth of wisdom.

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

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

The Buddha explains what causes the hindrances to arise and how to abandon them.

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

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

At Sāvatthi.

A bhikkhu asks the Buddha if there exists any form, feeling, perception, intentional constructs, or consciousness that is stable, enduring, and not subject to change.

At Sāvatthi.

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

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

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

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

The Buddha describes three things that lead to the decline of a trainee bhikkhu and three things that lead to non-decline.

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

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

At Sāvatthi.

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi.

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

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

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

Then, Ugga the royal minister approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting there, Ugga the royal minister said to the Blessed One: “Venerable sir, it is truly wonderful, truly marvelous—how immensely wealthy this Migāra of Rohaṇa is, how rich, how abundant in possessions!”

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

At Sāvatthi.

The five cords of sensual pleasure are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

“Bhikkhus, there are these five cords of sensual pleasure. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These are the five cords of sensual pleasure.

The five cords of sensual pleasure are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

“Bhikkhus, there are these five cords of sensual pleasure. What five? 1) |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|, 2) |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 3) |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing, 4) |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing, and 5) |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These are the five cords of sensual pleasure.

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

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

The Buddha shares with Potaliya, the wanderer, the four kinds of persons found existing in the world - 1) one who criticizes the blameworthy, 2) who praises the praiseworthy, 3) who neither criticizes nor praises, and 4) who criticizes the blameworthy and praises the praiseworthy.

Then the wanderer Potaliya approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the Blessed One addressed him:

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

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

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

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

The Venerable Ānanda explains the four paths to arahantship.

Thus have I heard—At one time, the Venerable Ānanda was dwelling at Kosambi, in Ghosita’s park. There the Venerable Ānanda addressed the bhikkhus: “Friends, bhikkhus.”

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

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

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion’s roar inspires fear in the animals.

At Sāvatthi.

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

At Sāvatthi.

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

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

On hearing about two factions infatuated with a courtesan, the Buddha expresses an inspired utterance on the extremes - one of taking rules and observances as the essence and the other of seeing no fault in sensual pleasures.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground. At that time, two factions in Rājagaha were |infatuated with::enamoured by [sāratta]| a certain courtesan, |obsessed in their minds::in love with [paṭibaddhacitta]|. Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

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

“Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of sense of right and wrong, the power of fear of wrongdoing, the power of mindfulness, the power of collectedness, and the power of wisdom.

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

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

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

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

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

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

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

At Sāvatthi.

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta’s mansion. Now, at that time, the Blessed One, having emerged from seclusion in the early evening, was sitting outside by the door entrance. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

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:

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

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

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

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

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

At Sāvatthi.

The Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.

Thus have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!”

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

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

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

At Sāvatthi.

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

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

The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

At Sāvatthi.

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

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

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

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

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

As one who reveals hidden treasure, one should regard a person who shows your faults; A wise person who reproves and admonishes, one should associate with such a wise person; For one associating with such a person, things become better, not worse.

Dhammapada verses 116-128 share the importance of hastening to do good, restraining the mind from harm, the consequences of harm and good, the accumulation of evil and good, the importance of avoiding harmful actions, the consequences of harming a blameless person, the results of evil and good, and the inevitability of death.

One should hasten to do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, and restrain the mind from |harm::evil, wrong, worthless, bad [pāpaka]|; For when one is slow in doing good, the mind takes delight in harm.

The Buddha explains the four kinds of persons found existing in the world.

Discourse on Quick To Attend To

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

At Sāvatthi.

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

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

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.

At Sāvatthi.

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

At Sāvatthi.

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

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

The Buddha 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.

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

Verses depicting the uncertain, brief, and suffering-laden nature of mortal life, emphasizing the inevitability of death for all beings, like ripe fruits fated to fall. The Buddha counsels against futile grief and lamentation over the departed, urging the wise to understand the world’s relentless course of decay and death.

Uncertain and unknown, is the life of mortals here; It is difficult and brief, and bound up with |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

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

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

At Sāvatthi.

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

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

DhammaPada verses 44-59 share on the trainee, nature of the body, what happens to one who dwells with an attached mind, how a sage should wander in village, one who speaks on virtue and wisdom though various similes. The fragrance of virtue is compared to the fragrance of flowers, and the virtue of the noble person is said to spread in all directions.

Who will |discern::understand, discriminate [vicessati]| this earth, as well as |the world of the dead::Yama’s world [yamaloka]| and the world of the gods; Who will understand the |state of awakening::path of the Dhamma, the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammapada]|, like a skillful one picking flowers.

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

At Sāvatthi.

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

At Sāvatthi.

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

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

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

At Sāvatthi.

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now, at that time, a certain newly ordained bhikkhu was approaching families |excessively::too long and/or too much [ativela]|.

The Buddha’s serene conduct on an alms round catches the attention of King Bimbisāra. In the ensuing encounter, the king offers him wealth and royal pleasures, but the Buddha shares his insight on the drawbacks in sensual pleasures, his view of renunciation as security and where his mind delights in.

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

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

“Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans.”

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

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

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

At Sāvatthi.

The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

At Sāvatthi.

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

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

The Blessed One teaches Visākhā on the nature of attachment and suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Migāramātā Visākhā's::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra’s mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma [visākha + migāramātar]| pleasing and beloved granddaughter had passed away. Then, Visākhā, with wet clothes and hair, approached the Blessed One during the day; having approached, she paid homage to the Blessed One and sat down to one side. As she was seated to one side, the Blessed One addressed her:

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

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

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

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

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

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

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

At Sāvatthi.

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

“Bhikkhus, the uninstructed ordinary person speaks of ‘ocean, ocean.’ Yet in the discipline of the Noble Ones, bhikkhus, that is not truly an ocean. That, bhikkhus, is merely a great mass of water, a vast expanse of water.

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.

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

The Buddha teaches the Dhamma for the giving up of everything based on the six sense bases and the process leading up to the arising of feeling and perception.

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.

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

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

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?

An Anthology of Discourses from the Pali Canon

import BookCard from "../../../components/BookCard.astro";

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

Then a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: “To what extent, friend, is a bhikkhu’s |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?”

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.

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

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

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

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

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā river, at the foot of the goatherd’s banyan tree, having just attained full awakening.

The world is empty of self and what belongs to a self.

Then, Venerable Ānanda said to the Blessed One:

A warrior asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in warrior tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

Then the |headman::head of the village, chieftain [gāmaṇi]| |Yodhājīva::name which means a warrior, a mercenary, a professional soldier [yodhājīva]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, the headman Yodhājīva said to the Blessed One:

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

[Blessed One]: “Having seen |Taṇhā, Aratī, and Ragā::This is a reference to the three daughters of Māra, Taṇhā, Aratī, and Ragā, who came to seduce the Buddha by creating illusions of beauty and pleasure at the foot of the goatherd’s banyan tree. The Buddha, however, remained unmoved by their charms and instead taught them the Dhamma. This event is described in SN 4.25.|, I did not have any desire for sexual intercourse; So why [should I desire] this, full of urine and excrement, I would not wish to touch her even with my foot.”

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle “I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

On one occasion, several elder bhikkhus were dwelling at Kosambi, in Ghosita’s park. At that time, the venerable Khemaka was residing at the Jujube Tree Park, and he was sick, experiencing pain, and gravely ill.

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

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

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

At Sāvatthi.

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

At Sāvatthi.

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

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

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by direct knowledge.

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

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

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

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

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

The Buddha teaches on how to know and see the impermanence of the six sense bases and the process leading up to the arising of feeling and perception for the abandoning of ignorance and the arising of wisdom.

At Sāvatthi.

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

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

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

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

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

At Sāvatthi.

The Buddha explains the arising and dissolution of the world through the six sense bases.

At Sāvatthi.

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

At Sāvatthi.

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

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

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

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

The Buddha 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.

Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Icchānaṅgala::name of a brahmin village in Kosala [icchānaṅgala]|. There the Blessed One dwelled in the Icchānaṅgala forest grove. The brahmin householders of Icchānaṅgala heard:

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

“Suppose, bhikkhus, a fisherman casts a baited hook into a deep lake. A fish with an eye for bait swallows it. That fish, having swallowed the fisherman’s hook, would meet with misfortune and disaster, and the fisherman could do with it as he wishes.

The Buddha answers Sakka’s question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak Mountain. Then |Sakka::name of the king of the deities [sakka]|, lord of the gods, approached the Blessed One. Having drawn near, he paid homage to the Blessed One and stood to one side. Standing there, Sakka, lord of the gods, said this to the Blessed One:

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

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

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

“Bhikkhus, consciousness comes to be in dependence on the duality. And how, bhikkhus, does consciousness come to be in dependence on the duality?

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthi, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]|. Now, on that occasion, being the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| day, the Blessed One was seated surrounded by the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. It was soon after Devadatta had left. There, referring to Devadatta, the Blessed One addressed the bhikkhus:

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

Thus have I heard—At one time, the Blessed One was dwelling at this Gosiṅga Sal wood park together with a large gathering of well-known elder disciples—namely, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]|, the venerable |Mahāmoggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [mahāmoggallāna]|, the venerable |Mahākassapa::foremost disciple of the Buddha in preaching ascetic practices; lit. Kassapa the great [mahākassapa]|, the venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]|, the venerable |Revata::Venerable Revata is regarded as the foremost disciple of the Buddha in forest dwelling [revata]|, the venerable |Ānanda::foremost disciple of the Buddha in great learning, remembrance, conduct, resoluteness and service [ānanda]|, and many other distinguished elder disciples.

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

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

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

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

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

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

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

“Bhikkhus, there are these three divine messengers. What three?

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

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

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

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

Everything, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

“Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering?

The Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

“Bhikkhus, suppose a man with wounded and festering limbs were to enter a wood of thorny reeds. To him, the Kusa thorns would prick the feet and the reed blades would slash the limbs. Thereby that man, bhikkhus, would to an even greater extent experience pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|.

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

Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.

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.

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

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

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

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

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

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

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

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

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