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.

“Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. 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.

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.

"Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. 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. This is called, bhikkhus, dependent co-arising.

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

Whatever ascetics or brahmins, bhikkhus, do not understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is not possible that they will themselves |completely comprehend::fully understand [parijānāti]| sensual pleasures or instruct another so that he can completely comprehend sensual pleasures—that is impossible. Whatever ascetics or brahmins, bhikkhus, understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is possible that they will themselves completely comprehend sensual pleasures and instruct another so that he can completely comprehend sensual pleasures—that is possible.

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.

‘Even if, Mahānāma, a noble disciple has clearly seen |as it truly is::as it has come to be, in reality [yathābhūta]| with proper wisdom that sensual pleasures provide little |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and that their |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| is even greater—yet if he does not attain the |joy and happiness::joyful pleasure associated with the first and second jhāna. You can read more on the factors of a jhāna in [AN 5.28](/an5.28) discourse. [pītisukha]| that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, or to something more peaceful than that, then he has not yet turned away from sensual pleasures. But when, Mahānāma, a noble disciple has clearly seen as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and he attains the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental states, or to something more peaceful than that, it is then that he no longer returns to sensual pleasures.

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

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

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

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

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

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

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.

Then those bhikkhus, desiring to separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, cross-questioned, asked for reasons, and advised him thus: "Friend Ariṭṭha, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways the Blessed One has stated how obstructive things are obstructions, and how they are able to obstruct one who practices while engaging in them. The Blessed One has stated that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more. Sensual pleasures are declared by the Blessed One to be like a skeleton ... like a piece of meat ... like a grass torch ... like a pit of burning coals ... like a dream ... like borrowed goods ... like the fruits on a tree ... like the butcher's knife and chopping block ... like swords and spears ... like a snake's head, with much suffering and despair, and that the danger in them is still more."

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 the cultivation of four jhānas as leading to Nibbāna.

At Sāvatthi.

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:

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

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

The 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.

Just as, Māgaṇḍiya, a man afflicted with leprosy, with sores and blisters covering his body, being devoured by worms, scratching the openings of his wounds with his nails, tearing off the scabs, scorches his body over a pit of burning coals—so too, Māgaṇḍiya, the more that leper, with sores and blisters, being devoured by worms, scratches open the mouths of his wounds and scorches his body over the pit of burning coals, the more foul, more putrid, and more infected those wounds become. Yet there is a certain measure of pleasure, a certain degree of gratification—namely, due to the itching of the wound openings. In the same way, Māgaṇḍiya, beings who are |not free from lust::not free from desire, i.e. not an Arahant [avītarāga]| for sensual pleasures, being devoured by craving for sensuality, burning with fever for sensual pleasures, indulge in sensual pleasures. And the more these beings, not free from lust, indulge in sensual pleasures while being devoured by craving and burning with fever, the more their craving for sensual pleasures increases, and the more they are consumed by the fever for sensual pleasures. Yet there is a certain measure of pleasure, a certain degree of gratification—namely, in dependence upon the five cords of sensual pleasure.

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]|.

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

"Bhikkhus, these are the Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha 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.

'The doors to the deathless are open, let those with ears now show their faith; |Perceiving as troublesome::thinking it burdensome [vihiṃsasaññī]|, I did not speak, O Brahma! the subtle and refined Dhamma to humankind.'

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 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 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 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.

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

Thus have I heard—At one time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were on a journey in the Dakkhināgiri region together with a large community of bhikkhus. At that time, Nandamātā, the female lay disciple from Veḷukaṇḍaka, having woken up before dawn in the night, melodiously chanted the |Way to the Far Shore::last chapter of the Sutta Nipāta [pārāyanaṁ]|.

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 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 directly knowing.

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

The Buddha 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 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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:

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

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

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

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

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

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

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

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

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.

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

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.

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels' feeding ground, shortly after the Blessed One had attained final Nibbāna.

The Buddha teaches Venerable Pukkusāti the Dhamma of this person which constitutes of the six elements, six bases of contact, the eighteen explorations of mind, and is established in four ways.

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

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

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

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

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

Using the simile of an elephant’s footprint, the Buddha illustrates how confidence in him develops gradually through practice. A noble disciple trains in conduct, sense restraint, contentment, and mindfulness, progressing through the jhānas. Unshakable confidence in the Buddha, Dhamma, and Saṅgha arises through direct knowledge and liberation.

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

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

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

The Buddha 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]|.

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

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

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

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof.