The Buddha’s final journey from Rājagaha to Kusinārā, detailing the conditions for non-decline, his illness and relinquishment of the life force, his last instructions to the Saṅgha, his final Nibbāna between the twin sāla trees, the cremation, and the distribution of the relics.

After King Ajātasattu defeats King Pasenadi in battle, the Buddha teaches that Ajātasattu has bad friends, companions, and associates, while Pasenadi has good ones—and that good friendship is the whole of the spiritual life.

King Pasenadi of Kosala visits the Buddha and discusses battle (2nd), receiving guidance on conduct, wisdom, and the spiritual life.

The Buddha teaches on a disciple of the ājīvakas, presenting a threefold teaching for disciples on the path.

The Buddha teaches a disciple on with mahānāma the sakyan, presenting a threefold teaching for disciples on the path.

The Buddha teaches on jains, presenting a threefold teaching for disciples on the path.

The Buddha teaches a disciple on support, presenting a threefold teaching for disciples on the path.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their consciousness in the three realms of existence: sensual, form, and formless.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their intention and aspiration in the three realms of existence: sensual, form, and formless.

The Buddha teaches a disciple on precepts and observances, presenting a threefold teaching for disciples on the path.

The Buddha describes the three kinds of fragrance that spread only with the wind, not against it.

Ānanda asks the Buddha how far his voice can reach. The Buddha explains the cosmological scale of minor, middling, and great three-thousandfold world systems, revealing he can project his voice across a billion worlds by first suffusing them with light.

The Buddha teaches on at kusinārā, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on nun, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on with ānanda, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on extinguishment, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on at sāpūga, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on schism in the saṅgha, presenting a fourfold teaching for disciples on the path.

The Buddha teaches a disciple on with ānanda, presenting a fivefold teaching for disciples on the path.

The Buddha teaches a disciple on at andhakavinda, presenting a fivefold teaching for disciples on the path.

The Buddha teaches on with udāyī, presenting a fivefold teaching for disciples on the path.

When the venerable Udāyī repeatedly contradicts Sāriputta regarding mind-made bodies and cessation, the Buddha intervenes to correct his misunderstanding. Afterwards, the venerable Upavāṇa enumerates the five essential qualities that make an elder monk truly worthy of respect.

The Buddha teaches a disciple on quick-witted, presenting a fivefold teaching for disciples on the path.

The Buddha teaches Venerable Bhaddaji on with bhaddaji, presenting a fivefold teaching for disciples on the path.

The Buddha describes the five hundred lay followers ….

Following Udāyī’s failure to answer, Ānanda outlines five subjects of recollection including the jhānas, perception of light, and contemplating the body’s impurities and mortality. The Buddha then adds a sixth one.

The Buddha teaches on the giant, presenting a sixfold teaching for disciples on the path.

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

The Buddha teaches a disciple on with ānanda, presenting a sixfold teaching for disciples on the path.

The Buddha describes the six benefits to hearing the teaching at the right time and examining the meaning at the right—firstly, take the case of a mendicant whose mind is not freed from the five lower fetters, at the time of death they get to see the realized one, the realized one proclaims a teaching to them that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. and he reveals a spiritual practice that’s entirely full and pure, and when they hear that teaching their mind is freed from the five lower fetters, and this is the first benefit of listening to the teaching, and next, take the case of another mendicant whose mind is not freed from the five lower fetters.

The Buddha teaches a disciple on the six classes of rebirth, presenting a sixfold teaching for disciples on the path.

The Buddha teaches a disciple on knowledge of the faculties of persons, presenting a sixfold teaching for disciples on the path.

The Buddha describes the seven principles that prevent decline last among the vajjis, and as long as the vajjis.

The Buddha teaches a disciple on graduation (2nd), presenting a sevenfold teaching for disciples on the path.

The Buddha teaches on fires (2nd), presenting a sevenfold teaching for disciples on the path.

The Buddha teaches Venerable Mah on sabbath, presenting a eightfold teaching for disciples on the path.

The Buddha teaches a disciple on with gotamī, presenting a eightfold teaching for disciples on the path.

The Buddha teaches a disciple on an adviser for nuns, presenting a eightfold teaching for disciples on the path.

The Buddha describes the eight causes and reasons for a great earthquake—this great earth is established on water, the water is established on air, and the air stands in space. at a time when a great wind blows, it stirs the water, and the water stirs the earth, this is the first cause and reason for a great earthquake, furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. they’ve developed a limited perception of earth and a limitless perception of water. they make the earth shake and rock and tremble, and this is the second cause and reason for a great earthquake, and furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. then the earth shakes and rocks and trembles, and this is the third cause and reason for a great earthquake, and furthermore, when the being intent on awakening comes out of his mother’s womb mindful and aware, the earth shakes and rocks and trembles, and this is the fourth cause and reason for a great earthquake.

The Buddha teaches Venerable S on sāriputta’s lion’s roar, presenting a ninefold teaching for disciples on the path.

The Buddha teaches on by ānanda, presenting a ninefold teaching for disciples on the path.

The Buddha teaches on with the householder tapussa, presenting a ninefold teaching for disciples on the path.

The Buddha teaches Venerable Ud on cramped, presenting a ninefold teaching for disciples on the path.

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 Buddha teaches on vital conditions (3rd), presenting a tenfold teaching for disciples on the path.

Ānanda asks if one can attain collectedness without perceiving the physical elements, formless dimensions, or any world, yet still perceive. The Buddha confirms this occurs when the mind perceives only the sublime peace of Nibbāna.

The Buddha teaches a disciple on sāriputta, presenting a tenfold teaching for disciples on the path.

The Buddha teaches a disciple on hypotheses, presenting a tenfold teaching for disciples on the path.

The Buddha teaches a disciple on with ānanda (1st), presenting a tenfold teaching for disciples on the path.

When the monk Girimānanda becomes gravely ill, the Buddha prescribes ten profound contemplations.

When Migasālā questions why her celibate father and married uncle shared an identical destination in the next life, the Buddha outlines ten types of individuals based on their ethical conduct and understanding of liberation, emphasizing that only the Tathāgata can truly discern their differences, and advising against measuring or judging others.

The Buddha teaches a disciple on with ānanda, presenting a tenfold teaching for disciples on the path.

The Buddha teaches on with kokanada, presenting a tenfold teaching for disciples on the path.

The Buddha teaches on bad principles (3rd), presenting a tenfold teaching for disciples on the path.

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 Buddha teaches on vital conditions (3rd), presenting a elevenfold teaching for disciples on the path.

The Buddha teaches a disciple on percipient, presenting a elevenfold teaching for disciples on the path.

The Buddha teaches a disciple on focus, presenting a elevenfold teaching for disciples on the path.

The Buddha teaches the householder on the wealthy citizen, presenting a elevenfold teaching for disciples on the path.

Not long after the Buddha's extinguishment, the student Subha questions Venerable Ānanda on conduct, rebirth, and the marks of a great man; Ānanda explains the Buddha's teaching on ethics, meditation, and wisdom.

The Buddha corrects Ānanda’s assumption that dependent co-arising is easily understood. He provides a profound, detailed exposition of causality, tracing both the cycle of existential rebirth and the moment-to-moment roots of human conflict back to craving and felt experience. The discourse explores the intricacies of self-designation, the seven planes of consciousness, and the eight liberations.

The Buddha’s final journey from Rājagaha to Kusinārā, detailing the conditions for non-decline, his illness and relinquishment of the life force, his last instructions to the Saṅgha, his final Nibbāna between the twin sāla trees, the cremation, and the distribution of the relics.

Near his final days, the Buddha tells Ānanda the legend of King Mahāsudassana, whose magnificent reign and seven treasures arose from past virtue—and whose impermanence the Buddha uses to teach renunciation and urgency.

The spirit Janavasabha reports to the Buddha how people from Ñātika were reborn among gods; the Buddha then teaches the path of ethics, immersion, and wisdom that leads to the Brahmā world and beyond.

The Jain ascetic of the Nigaṇṭhas claims his teacher's doctrine is impressive; the Buddha teaches the householder Pasenadi's disciple on the three kinds of impressive teachings and refutes fatalism and the claim that all asceticism is equal.

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.

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.

When the householder Dasama asks if there is a single thing that guarantees liberation, the venerable Ānanda reveals eleven doorways to the deathless. By entering the four jhānas, four divine abidings, or formless attainments, and discerning that each state is conditioned, intentionally constructed, and impermanent, a diligent practitioner attains to Nibbāna through the wearing away of the taints.

When the Buddha inaugurates a new assembly hall for the Sakyans of Kapilavatthu, he asks the venerable Ānanda to teach the assembly. Ānanda outlines the comprehensive path of a disciple in training—detailing the perfection of virtue, sense restraint, moderation in eating, wakefulness, the seven good qualities, and the four jhānas—culminating in the breakthroughs of true knowledge.

When a debate arises regarding the classification of feelings, the Buddha explains that different presentations can be valid in their context. True understanding, he explains, fosters concord rather than quarrel. He then charts a progressive hierarchy of happiness starting with worldly pleasures.

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

The Buddha summons five hundred loud visiting mendicants led by Sāriputta and Moggallāna, and teaches when a senior may and may not rebuke a junior—illustrated through the story of Sāriputta's nephew.

Venerable Ānanda visits the wanderer Sandaka and his assembly, and sets forth four spiritual paths that offer no guarantee of attaining any transcendent state—including those who claim immediate annihilation or absorption without discernment.

The Buddha recounts his past life as Jotipāla, who was convinced to visit Kassapa Buddha by his friend, the devout potter Ghaṭikāra. Later, Kassapa Buddha extols Ghaṭikāra's unparalleled virtues and profound faith to King Kikī, highlighting his complete dedication to the Dhamma.

After smiling at a spot near Mithilā, the Buddha recounts for Ānanda the legend of the just king Maghadeva and his successors who upheld the Dhamma until a king abandoned it.

King Pasenadi asks Ānanda if the Buddha engages in conduct criticizable by the wise. Ānanda explains the Buddha has abandoned all unwholesome, afflictive conduct, possessing only wholesome, blameless conduct. Pleased, the king offers Ānanda a valuable Bāhitika cloth.

Can anyone know everything all at once? Does birth define spiritual potential? King Pasenadi questions the Buddha on omniscience, the spiritual equality of castes, and the nature of deities, exploring whether true liberation is identical for all who strive.

Witnessing the factional splitting of the Nigaṇṭhas after their leader's death, Ānanda voices concern about the future harmony of the Saṅgha. The Buddha responds by explaining the six roots of dispute, four types of legal issues, and seven procedural methods for settling them. He concludes by teaching six principles of cordiality to foster lasting unity and mutual respect.

The Buddha teaches a progressive path of mental refinements to transcend the world, moving through the imperturbable and the formless attainments. He warns Ānanda that even the highest equanimity can become a “best clinging.”

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 Buddha defines the wise practitioner through mastery of four core frameworks: the diverse groupings of elements, the six sense bases, dependent co-arising, and clearly knowing what is possible and what is impossible.

When venerable Ānanda inquires about the Buddha’s frequent abiding in emptiness, the Blessed One describes a gradual progression of abidings in ever-stiller perceptions, each seen as empty of what is absent while discerning what still remains, culminating in the unsurpassed abiding in emptiness.

When venerable Ānanda confirms that many bhikkhus have gathered to make robes, the Buddha emphasizes the necessity of physical seclusion and describes the meditative abiding in internal emptiness, contemplating the aggregates to abandon the “I am” conceit, culminating in a stark warning against the spiritual undoing from reverting to worldly excess.

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.

Venerable Ānanda is reciting the exposition and summary about the person who has had “a single auspicious night” to the bhikkhus in the assembly hall.

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.

When his foster mother, Mahāpajāpati Gotamī, offers a robe to the Buddha, he encourages her to offer it to the Saṅgha instead. He then classifies offerings directed to individuals, contrasts them with those directed to the Saṅgha, and explains four kinds of offering purification.

Gravely ill, the householder Anāthapiṇḍika is visited by Sāriputta and Ānanda. Sāriputta delivers a profound discourse on non-clinging, instructing him not to let consciousness depend on the senses, elements, or aggregates.

Reluctantly assigned to instruct the nuns, Venerable Nandaka teaches Mahāpajāpati Gotamī and five hundred nuns that all six sense bases and their objects are like impermanent, stressful guests—leading many to attain awakening.

When a young brahmin claims that avoiding sights and sounds constitutes development of the sense faculties, the Buddha reveals that true cultivation lies in understanding pleasant and unpleasant experiences as constructed and transient through an examination of the six sense bases. He contrasts the trainee, still swayed by agreeable and disagreeable, with the noble one who has attained mastery over perception.

The Buddha asks Ānanda whether he endorses Sāriputta; when Ānanda praises Sāriputta's wisdom and qualities, a young deity Susīma endorses him too, and the Buddha approves.

The brahmin Saṅgārava believes ritually bathing in water washes away wrongdoings. The Buddha corrects him, teaching that the Dhamma is the true tranquil lake with banks of ethical conduct, where the wise bathe to safely cross to the far shore.

When lust infects his mind after seeing finely dressed women, Venerable Vaṅgīsa dispels his own discontent by reciting verses on renunciation, firmness in the teaching, and defying Māra on the path to extinguishment.

A forest deity approaches a mendicant in verse on with ānanda, encouraging seclusion, mindfulness, and freedom from sensual desire.

Dismantling contemporary debates on the origin of experience, the Buddha and Sāriputta declare that pleasure and pain are dependently arisen from contact. The text maps how intentions regarding the body, speech, and mind actively generate bodily, verbal, and mental constructs under the condition of ignorance.

The Buddha teaches on causation, presenting an analysis of dependent origination and the causal links that give rise to suffering.

The Buddha teaches on the wanderer susīma, presenting an analysis of dependent origination and the causal links that give rise to suffering.

The Buddha declares that whenever he enters the absorptions, wields psychic powers, recollects past lives, sees beings' rebirths, and realizes freedom from defilements, Venerable Mahākassapa can do the same.

When the Buddha offers Mahākassapa household robes and invitations, Kassapa explains that he has long lived in the wilderness on almsfood and rag robes for his own happiness and so future disciples may follow his example.

Venerable Sāriputta declares to the mendicants that nothing in the world whose decay and perishing would give rise to sorrow in him—even the Buddha's passing—and Ānanda explains that he has long eradicated I-making, mine-making, and the tendency to conceit.

The cessation of the five aggregates is called ‘cessation.’

Phenomena belonging to the form, feeling, perception, intentional constructs, and consciousness aggregates manifest an arising, passing away, and alteration while remaining.

When the Buddha asks Ānanda to identify what mental qualities manifest arising, passing away, and alteration while remaining across time, Ānanda points to the five aggregates. He explains that form, feeling, perception, intentional constructs, and consciousness display these traits whether they are past, unborn, or have currently come into being and manifested.

The Buddha teaches on with ānanda, applying the analysis of the five aggregates—form, feeling, perception, choices, and consciousness—to insight and release.

Though understanding impermanence and not-self, venerable Channa anxiously struggles to accept Nibbāna, wondering, “Who is my self?” Venerable Ānanda shares the Buddha’s teaching on avoiding the extremes of existence and non-existence, leading Channa to completely breakthrough to the Dhamma.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the second absorption, with internal confidence and unified mind without placing the mind and keeping it connected, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the third absorption, with equanimity, mindfulness, and clear awareness while experiencing bliss with the body, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the fourth absorption, with pure equanimity and mindfulness, neither pleasure nor pain, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the dimension of infinite space by going beyond all form and perceptions of resistance, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the dimension of infinite consciousness by going totally beyond the dimension of infinite space, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the dimension of nothingness by going totally beyond the dimension of infinite consciousness, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda that in private retreat he entered and remained in the dimension of neither perception nor non-perception by going totally beyond the dimension of nothingness, explaining how his faculties grew clear and his complexion bright through that meditation.

Venerable Sāriputta tells Ānanda about attaining the attainment of cessation in private retreat, describing how his faculties grew clear through that formless meditation.

The Buddha teaches on the internal and external sense bases regarding liable to wear out, analyzing the eye, sights, consciousness, contact, and feeling for insight and release.

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

The Buddha teaches on the internal and external sense bases regarding a teaching in brief, analyzing the eye, sights, consciousness, contact, and feeling for insight and release.

The Buddha teaches on the six sense bases regarding traveling to the end of the world, guiding disciples toward discernment of sense experience and release from clinging.

The Buddha teaches on the six internal and external sense bases regarding the kinds of sensual stimulation, showing how contact and feeling arise and how to practice for liberation.

The Buddha teaches on the internal and external sense bases regarding with ghosita, analyzing the eye, sights, consciousness, contact, and feeling for insight and release.

The Buddha teaches how contemplating the six sense bases leads to the fading away of the fetters and the ending of suffering.

The Buddha teaches on feelings regarding with ānanda (1st), analyzing their origin, cessation, gratification, drawback, and escape for insight and release from clinging.

The Buddha teaches on feelings regarding with ānanda (2nd), analyzing their origin, cessation, gratification, drawback, and escape for insight and release from clinging.

The Buddha explains that he has taught feelings in many ways—two, three, five, six, eighteen, thirty-six, or a hundred and eight—and that those who accept the well-spoken teaching live in harmony rather than dispute.

The Buddha meets Vacchagotta’s question about the self with silence, explaining to Ānanda that answering would endorse eternalism or annihilationism, and only deepen Vacchagotta’s confusion about the nature of not-self.

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.

The Buddha teaches Ānanda that the noble eightfold path is called the divine vehicle, the vehicle of truth, and the supreme victory in battle, culminating in the removal of greed, hate, and delusion.

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.

The Buddha teaches Ānanda about directed and undirected meditation. When mental fever, sluggishness, or distraction arises during mindfulness practice, one directs the mind to an inspiring theme to arouse joy, tranquility, and collectedness.

The venerable Bhadda asks the venerable Ānanda about the purpose of wholesome virtue. Ānanda answers that the Buddha taught wholesome virtue for the purpose of cultivating the four establishments of mindfulness.

The Buddha teaches the four establishments of mindfulness—body, feelings, mind, and principles—as the direct path for the purification of beings, the overcoming of sorrow and lamentation, and the realization of extinguishment.

The Buddha teaches the four establishments of mindfulness—body, feelings, mind, and principles—as the direct path for the purification of beings, the overcoming of sorrow and lamentation, and the realization of extinguishment.

When the householder Sirivaḍḍha is ill, he seeks the venerable Ānanda’s counsel. When the venerable Ānanda guides him in the four establishments of mindfulness, the householder declares to have already cultivated them. Moreover, he is free from the five lower fetters.

The Buddha teaches on the four establishments of mindfulness regarding with mānadinna, guiding mendicants to develop continuous mindfulness for insight and liberation.

When venerable Ānanda remarks on the Buddha’s aging body, the Buddha reminds him of the inevitability of aging and death.

After Ānanda misses the sign to request the Buddha to remain, Māra reminds the Buddha of his promise to pass away now that the Dhamma and spiritual life are well established. The Buddha relinquishes the life force after weighing the incomparable and continued existence.

The Buddha teaches that when the four bases of psychic power are developed and cultivated, they lead to going from the near shore to the far shore, using the simile of an iron ball heated all day.

The Buddha teaches on the four bases of psychic power—immersion due to enthusiasm, energy, mental development, and inquiry, each with active effort—showing how they are developed and cultivated regarding with ānanda (1st).

The Buddha teaches on the four bases of psychic power—immersion due to enthusiasm, energy, mental development, and inquiry, each with active effort—showing how they are developed and cultivated regarding with ānanda (2nd).

Following a tragic incident in which monks, overwhelmed by disgust after meditating on the body’s unattractiveness, take their own lives, the Buddha presents mindfulness of breathing as an alternative. He describes the collectedness born from breathing as a peaceful, sublime, and pure dwelling that, like a sudden rain settling dust, immediately stills any arisen unwholesome states.

The Buddha teaches how mindfulness of breathing is developed through sixteen steps—from knowing long and short breaths through experiencing the whole body, stilling bodily and mental processes, gladdening and liberating the mind, to contemplating impermanence, fading away, cessation, and letting go—regarding with kimbila.

The Buddha details how collectedness born from mindfulness while breathing in and out fulfills the four establishments of mindfulness. These four establishments then arouse the seven factors of awakening, which, when fully cultivated, culminate in true knowledge and liberation.

The Buddha teaches that mindfulness of breathing, when developed and cultivated regarding with ānanda (2nd), is very fruitful and beneficial for one gone to a wilderness, tree root, or empty hut.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding in the brick hall (1st).

The Buddha teaches on stream-entry regarding at the brick hall (2nd), explaining the four factors of a noble disciple and the qualities that ensure liberation from loss and rebirth in heaven.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding at the brick hall (3rd).

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding with the senior monk ānanda.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding anāthapiṇḍika (1st).

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding with anāthapiṇḍika (2nd).

The Buddha teaches the four noble truths regarding splitting hairs, urging mendicants to practice for direct knowledge of suffering, its origin, its cessation, and the path.

When five hundred bhikkhus headed by the venerable Yasoja come to see the Buddha, they make a great commotion while preparing their lodgings. The Buddha dismisses them out of compassion, and later, they so dwell that the Buddha may be pleased with them. Living secluded, diligent, resolute, and with continuous effort, they all realize the three true knowledges during that very rainy season.

When venerable Ānanda remarks on the short life of the Buddha's mother, the Buddha speaks an inspired verse about the impermanence of all beings.

When venerable Ānanda reports Devadatta’s intention to split the Saṅgha, the Buddha speaks an inspired verse about the contrasting nature of good and evil deeds.

After Ānanda misses the sign to request the Buddha to remain, Māra reminds the Buddha of his promise to pass away now that the Dhamma and spiritual life are well established. The Buddha relinquishes the life force after weighing the incomparable and continued existence.

“The glowworm shines only so long, as the sun has not yet risen.” The Buddha shares this inspired utterance after venerable Ānanda observes that the speculators receive honor and support only until perfectly Awakened Ones arise in the world.

When hostile brahmins block a well with chaff to prevent the Saṅgha from drinking, the water miraculously clears for the Buddha.

After eating his final meal from Cunda the smith and enduring severe illness, the Buddha instructs Ānanda to console the donor regarding the supreme merit of the offering.

The Buddha describes the four things they.

The Buddha describes the five reasons to get rich—firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy, he makes his mother and father happy, he makes his children, partners, bondservants, workers, and staff happy, and this is the first reason to get rich, and furthermore, with his legitimate wealth he makes his friends and colleagues happy.

The Buddha describes the five things, which are likable, desirable, and agreeable—long life,, happiness,, and and heaven.

The Buddha describes the five fears and enmities—killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor, unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell, once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place, and what five?, and killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor.

The Buddha teaches on rapture, presenting a fivefold teaching for disciples on the path.

The Buddha teaches the householder on a layperson, presenting a fivefold teaching for disciples on the path.

The Buddha teaches that having six qualities certain outstanding householders became stream-enterers and went on to heavenly rebirth, applying the same formula to each in this grouped discourse.

The Buddha teaches the Buddha on kinds of wives, presenting a sevenfold teaching for disciples on the path.

The Buddha explains the difference in the results of giving disrespectfully and giving with respect. Recalling his past life as the brahmin Velāma, he shows that inner purity and wisdom surpass even the grandest charity—feeding one with right view, cultivating loving-kindness, or realizing impermanence even for a brief time brings far greater fruit than any lavish gift.

The Buddha teaches the householder on fears and enmities (1st), presenting a ninefold teaching for disciples on the path.

The Buddha describes the ten pleasure seekers—first, a pleasure seeker seeks wealth using illegitimate, coercive means, they don’t make themselves happy and pleased, nor share it and make merit, next, a pleasure seeker seeks wealth using illegitimate, coercive means, and they make themselves happy and pleased, but don’t share it and make merit, and next, a pleasure seeker seeks wealth using illegitimate, coercive means, and they make themselves happy and pleased, and they share it and make merit, and next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and they don’t make themselves happy and pleased, nor share it and make merit, and next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and they make themselves happy and pleased, but don’t share it and make merit.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

The Buddha teaches the householder on what is your view?, presenting a tenfold teaching for disciples on the path.

Gravely ill, the householder Anāthapiṇḍika is visited by Sāriputta and Ānanda. Sāriputta delivers a profound discourse on non-clinging, instructing him not to let consciousness depend on the senses, elements, or aggregates.

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

On his first journey to meet the Buddha, the householder Anāthapiṇḍika is guided through the night by the yakkha Sivaka, who recites verses on the supreme merit of offering to the Saṅgha and the danger of turning back from the path.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

The venerable Sāriputta describes his experience of the first jhāna.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding anāthapiṇḍika (1st).

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding with anāthapiṇḍika (2nd).

The Buddha details how a stream-enterer declares liberation from lower realms: by abandoning five perilous animosities, fulfilling the four factors of stream-entry, and thoroughly penetrating the principle of dependent co-arising.

The Buddha teaches on sleep, presenting a sixfold teaching for disciples on the path.

The Buddha teaches Venerable Anuruddha on anuruddha and the agreeable deities, presenting a eightfold teaching for disciples on the path.

The Buddha’s final journey from Rājagaha to Kusinārā, detailing the conditions for non-decline, his illness and relinquishment of the life force, his last instructions to the Saṅgha, his final Nibbāna between the twin sāla trees, the cremation, and the distribution of the relics.

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::::jah-naas| and the formless attainments at will, culminating in the exhaustion of the taints from having seen with wisdom.

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.

The Buddha asks venerable Anuruddha and his companions about their spiritual progress, warning that without the bliss of jhāna, the mind remains vulnerable to hindrances. He then explains why he reveals the rebirth destinations of deceased disciples: not for fame or flattery, but to inspire others to emulate their virtue and wisdom, bringing them lasting welfare and happiness.

The chamberlain Pañcakaṅga asks Venerable Anuruddha to clarify the difference between the attainment of the cessation of perception and feeling and the non-percipient non-existence state.

A Brahmā who thinks no ascetic can reach his realm is visited by the Buddha and chief disciples displaying mastery of the fire element; the Brahmā's conceit is humbled before the power of the Realized One.

A forest deity or the Buddha teaches on with anuruddha, encouraging mendicants in seclusion to guard the mind against sensuality and negligence.

The yakkha Piyaṅkara challenges the Buddha in verse on with piyaṅkara; the Teacher answers with teaching on abandoning anger, harmlessness, and the path to peace.

When the Buddha asks Mahākassapa to advise the mendicants, Kassapa says they are hard to admonish and cites monks competing in studies; the Buddha rebukes the competitors and teaches that the spiritual life is not for vain recitation contests.

Answering Venerable Anuruddha, the Buddha teaches five qualities of ladies—unwholesome qualities—that lead to rebirth in a place of loss after death.

The Buddha teaches on acrimony regarding the qualities and circumstances of women in household life.

The Buddha teaches on jealous regarding the qualities and circumstances of women in household life.

The Buddha teaches on stingy regarding the qualities and circumstances of women in household life.

The Buddha teaches on adultery regarding the qualities and circumstances of women in household life.

The Buddha teaches on unethical regarding the qualities and circumstances of women in household life.

The Buddha teaches on unlearned regarding the qualities and circumstances of women in household life.

The Buddha teaches on lazy regarding the qualities and circumstances of women in household life.

The Buddha teaches on unmindful regarding the qualities and circumstances of women in household life.

Answering Venerable Anuruddha, the Buddha teaches that ladies who break the five precepts—killing, stealing, sexual misconduct, lying, and consuming intoxicants—are reborn in hell after death.

Answering Venerable Anuruddha, the Buddha teaches five qualities of ladies—wholesome qualities—that lead to rebirth in a heavenly realm after death.

The Buddha teaches on free of acrimony regarding the qualities and circumstances of women in household life.

The Buddha teaches on free of jealousy regarding the qualities and circumstances of women in household life.

The Buddha teaches on mindful regarding the qualities and circumstances of women in household life.

Answering Venerable Anuruddha, the Buddha teaches that ladies who break the five precepts—killing, stealing, sexual misconduct, lying, and consuming intoxicants—are reborn in hell after death.

The Buddha teaches the four establishments of mindfulness—body, feelings, mind, and principles—as the direct path for the purification of beings, the overcoming of sorrow and lamentation, and the realization of extinguishment.

The Buddha teaches the four establishments of mindfulness—body, feelings, mind, and principles—as the direct path for the purification of beings, the overcoming of sorrow and lamentation, and the realization of extinguishment.

The Buddha teaches the four establishments of mindfulness—body, feelings, mind, and principles—as the direct path for the purification of beings, the overcoming of sorrow and lamentation, and the realization of extinguishment.

Venerable Anuruddha reflects that whoever misses out on the four kinds of mindfulness meditation misses the noble path to the ending of suffering; Venerable Mahāmoggallāna asks how they are undertaken, and Anuruddha defines internal, external, and both, observing origination and vanishing.

Venerable Anuruddha reflects that whoever misses out on the four kinds of mindfulness meditation misses the noble path to the ending of suffering; Venerable Mahāmoggallāna asks how they are undertaken, and Anuruddha defines internal, external, and both, observing origination and vanishing.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

The Buddha teaches headmen and householders on families, guiding lay followers toward ethical conduct, generosity, and confidence in the Dhamma.

Verses recounting the Buddha's going forth, his encounter with King Bimbisāra, and his teaching on the drawbacks of sensual pleasures and the security of the renunciate life.

The Buddha confirms Venerable Mahāmoggallāna's clairvoyant vision of a novice nun suffering in a ghostly incarnation for past unethical conduct in Rājagaha, illustrating the inescapable results of unwholesome kamma.

When Citta the householder asks elder bhikkhus to explain the “diversity of elements,” a senior monk remains silent. Venerable Isidatta steps in and correctly enumerates the sensory elements, earning the senior elder’s humble praise.

The householder Citta teaches on with isidatta (2nd), showing the wisdom and direct knowledge of an exemplary lay follower.

The householder Citta teaches on mahaka’s demonstration, showing the wisdom and direct knowledge of an exemplary lay follower.

The householder Citta teaches on with kāmabhū (1st), showing the wisdom and direct knowledge of an exemplary lay follower.

The householder Citta teaches on with kāmabhū (2nd), showing the wisdom and direct knowledge of an exemplary lay follower.

The householder Citta teaches on with godatta, showing the wisdom and direct knowledge of an exemplary lay follower.

The householder Citta of Macchikāsaṇḍa teaches mendicants and visitors on the jain ascetic of the ñātika clan, displaying the learning and direct knowledge of an exemplary lay disciple.

The householder Citta of Macchikāsaṇḍa teaches mendicants and visitors on with kassapa, the naked ascetic, displaying the learning and direct knowledge of an exemplary lay disciple.

The householder Citta of Macchikāsaṇḍa teaches mendicants and visitors on seeing the sick, displaying the learning and direct knowledge of an exemplary lay disciple.

Verses in the Uragavagga (With Cunda) depicting how a mendicant abandons defilements and sheds worldly attachment like a serpent casting off its worn-out skin.

After eating his final meal from Cunda the smith and enduring severe illness, the Buddha instructs Ānanda to console the donor regarding the supreme merit of the offering.

After awakening, the Buddha reflects that the Dhamma is too deep to teach and inclines to passivity; the divinity Sahampati appears to plead that beings with little dust in their eyes will understand, and the Buddha surveys the world with compassion and agrees to teach.

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

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

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

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

Not long after Devadatta's departure, the Buddha teaches that possessions, honor, and popularity came to Devadatta for his own ruin and downfall, using similes of banana plants, bamboo, reeds, and a mule that bear fruit to their destruction.

Not long after Devadatta's departure, the Buddha teaches that possessions, honor, and popularity came to Devadatta for his own ruin and downfall, using similes of banana plants, bamboo, reeds, and a mule that bear fruit to their destruction.

When venerable Ānanda reports Devadatta’s intention to split the Saṅgha, the Buddha speaks an inspired verse about the contrasting nature of good and evil deeds.

The Buddha teaches on aspiration, presenting a fourfold teaching for disciples on the path.

The Buddha teaches that having six qualities certain outstanding householders became stream-enterers and went on to heavenly rebirth, applying the same formula to each in this grouped discourse.

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

The Buddha teaches the householder on with hatthaka (2nd), presenting a eightfold teaching for disciples on the path.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding the chamberlains.

Venerable Sāriputta answers the wanderer Jambukhādaka on what’s the goal?, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on solace, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on ultimate solace, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about feeling, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about defilements, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about ignorance, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about craving, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about floods, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about grasping, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about states of existence, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about suffering, explaining the Dhamma and the practice that leads to extinguishment.

Venerable Sāriputta answers the wanderer Jambukhādaka on a question about substantial reality, explaining the Dhamma and the practice that leads to extinguishment.

Ven. Sāriputta answers the question of what is difficult to do in the teaching and discipline, and what is difficult for one who has gone forth.

Venerable Sāriputta teaches the wanderer Sāmaṇḍaka that extinguishment is the ending of greed, hate, and delusion and that the noble eightfold path is the practice for realizing it, applying the same formula as the discourses with Jambukhādaka across this grouped range.

The Buddha teaches on aristocrats, presenting a sixfold teaching for disciples on the path.

The Buddha teaches on sex, presenting a sevenfold teaching for disciples on the path.

The Buddha teaches on the ceremony of descent (1st), presenting a tenfold teaching for disciples on the path.

The Buddha teaches on the brahmin ceremony of descent, presenting a tenfold teaching for disciples on the path.

The Buddha teaches on with jānussoṇi, presenting a tenfold teaching for disciples on the path.

The brahmins Vāseṭṭha and Bhāradvāja, experts in the three Vedas, ask the way to union with Brahmā; the Buddha shows that memorizing mantras without ethics, immersion, and wisdom cannot lead to the Brahmā world or liberation.

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.

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::::jah-naas|. Unshakable confidence in the Buddha, Dhamma, and Saṅgha arises through direct knowledge and liberation.

Brahmin students Vāseṭṭha and Bhāradvāja ask how one becomes a brahmin; the Buddha teaches that the terms brahmin, aristocrat, peasant, and menial name lineage, while true purity is by ethical conduct and spiritual attainment.

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.

The Buddha teaches dependent origination by the middle—rejecting eternalism and annihilationism while explaining how consciousness and name-and-form are mutually dependent.

The Buddha teaches Ānanda that the noble eightfold path is called the divine vehicle, the vehicle of truth, and the supreme victory in battle, culminating in the removal of greed, hate, and delusion.

Verses recounting the Buddha's going forth, his encounter with King Bimbisāra, and his teaching on the drawbacks of sensual pleasures and the security of the renunciate life.

The householder Citta of Macchikāsaṇḍa teaches mendicants and visitors on with kassapa, the naked ascetic, displaying the learning and direct knowledge of an exemplary lay disciple.

The Buddha teaches on the six sense bases regarding the simile of the tree trunk (2nd), guiding disciples toward discernment of sense experience and release from clinging.

The Buddha teaches how mindfulness of breathing is developed through sixteen steps—from knowing long and short breaths through experiencing the whole body, stilling bodily and mental processes, gladdening and liberating the mind, to contemplating impermanence, fading away, cessation, and letting go—regarding with kimbila.

The Buddha teaches on a boaster, presenting a tenfold teaching for disciples on the path.

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.

Visiting the gravely ill Venerable Channa, Sāriputta and Mahācunda counsel him; the Buddha later declares that Channa's knife-death was blameless because he was not attached and had cut craving.

The Buddha teaches on the six sense bases regarding with channa, guiding disciples toward discernment of sense experience and release from clinging.

When the Buddha falls gravely ill, the venerable Mahācunda visits him and recites the seven factors of awakening. This inspires the Buddha to a swift recovery from his illness.

The Buddha teaches on bad principles (2nd), presenting a tenfold teaching for disciples on the path.

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.

Venerable Mahākaccāna refutes King Avantiputta's brahmin claim that only brahmins are the light class, showing through examples of wealth, conduct, and liberation that nobility is a matter of deeds, not birth.

The Buddha delivers a brief, challenging summary statement on maintaining a consciousness that is unscattered externally, not fixated internally, and unperturbed by not grasping. When he departs unexpectedly, venerable Mahākaccāna provides a brilliant clause-by-clause exposition on these states.

The Buddha advises H on the five aggregates and how to practice amid aging, illness, and the limitations of the body.

The Buddha advises H on the five aggregates and how to practice amid aging, illness, and the limitations of the body.

The Buddha teaches on the six sense bases regarding with hāliddikāni, guiding disciples toward discernment of sense experience and release from clinging.

The Buddha teaches on the six sense bases regarding with lohicca, guiding disciples toward discernment of sense experience and release from clinging.

Seeing venerable Mahākaccāna sitting with mindfulness immersed in the body, the Blessed One expresses an inspired verse about mindfulness leading to the cutting of attachment.

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.

A Brahmā who thinks no ascetic can reach his realm is visited by the Buddha and chief disciples displaying mastery of the fire element; the Brahmā's conceit is humbled before the power of the Realized One.

The Buddha praises Venerable Mahākassapa's contentment with robes, almsfood, lodging, and medicines—using them unattached and seeing the escape—and exhorts mendicants to train in the same way.

The Buddha teaches on Venerable Mahākassapa regarding imprudent, holding him up as a model of austere conduct, wisdom, and dedication to the training.

The Buddha teaches which mendicants are worthy of visiting families—those free from solicitous thoughts about gifts—and shows how Mahākassapa visits families without feeling slighted whether families give much or little.

When the Buddha offers Mahākassapa household robes and invitations, Kassapa explains that he has long lived in the wilderness on almsfood and rag robes for his own happiness and so future disciples may follow his example.

When the Buddha asks Mahākassapa to advise the mendicants, Kassapa says they are hard to admonish and cites monks competing in studies; the Buddha rebukes the competitors and teaches that the spiritual life is not for vain recitation contests.

When the Buddha asks Mahākassapa to advise the mendicants, Kassapa teaches that lacking faith, conscience, prudence, energy, and wisdom leads to decline like the waning moon, while possessing them leads to growth like the waxing moon.

When the Buddha asks Mahākassapa to advise the mendicants, Kassapa laments that senior monks now honor famous recipients of gifts rather than wilderness ascetics, leading juniors to lasting harm instead of welfare.

The Buddha declares that whenever he enters the absorptions, wields psychic powers, recollects past lives, sees beings' rebirths, and realizes freedom from defilements, Venerable Mahākassapa can do the same.

The Buddha declares that whenever he enters the absorptions, wields psychic powers, recollects past lives, sees beings' rebirths, and realizes freedom from defilements, Venerable Mahākassapa can do the same.

When the Buddha offers Mahākassapa household robes and invitations, Kassapa explains that he has long lived in the wilderness on almsfood and rag robes for his own happiness and so future disciples may follow his example.

Venerable Sāriputta asks Mahākassapa whether a realized one still exists, no longer exists, both, or neither after death; Kassapa explains these points were not declared because they do not lead to disillusionment, while the four noble truths were.

Mahākassapa asks why there used to be fewer training rules and more enlightened mendicants; the Buddha teaches that the true teaching disappears when its counterfeit appears—like native gold vanishing when counterfeit gold arises—and lists five factors of decline and five of endurance.

Recovering from grave illness, Mahākassapa rejects five hundred deities exerting themselves for his alms. Instead, he wanders the streets of the poor and destitute.

Emerging from collectedness, venerable Mahākassapa goes for an alms round among the destitute. However, Sakka, lord of the gods, disguises himself as a weaver to trick the elder into accepting his offering.

The Buddha teaches Venerable Mah on with koṭṭhita, presenting a ninefold teaching for disciples on the path.

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

The Buddha teaches on sheaves of reeds, presenting an analysis of dependent origination and the causal links that give rise to suffering.

Which things should a virtuous bhikkhu radically attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should radically attend to the five aggregates that are subject to clinging.

Which things should a learned bhikkhu radically attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should radically attend to the five aggregates that are subject to clinging.

The Buddha teaches on liable to originate (2nd), applying the analysis of the five aggregates—form, feeling, perception, choices, and consciousness—to insight and release.

The Buddha teaches on liable to originate (3rd), applying the analysis of the five aggregates—form, feeling, perception, choices, and consciousness—to insight and release.

The Buddha teaches on gratification, applying the analysis of the five aggregates—form, feeling, perception, choices, and consciousness—to insight and release.

The Buddha teaches on origin (2nd), applying the analysis of the five aggregates—form, feeling, perception, choices, and consciousness—to insight and release.

The Buddha teaches on the internal and external sense bases regarding with koṭṭhita on impermanence, analyzing the eye, sights, consciousness, contact, and feeling for insight and release.

The Buddha teaches on the internal and external sense bases regarding with koṭṭhita on suffering, analyzing the eye, sights, consciousness, contact, and feeling for insight and release.

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

A questioner asks whether a realized one still exists, no longer exists, both, or neither after death; the Buddha has not declared any of these four positions as they do not lead to liberation.

A questioner asks whether a realized one still exists, no longer exists, both, or neither after death; the Buddha has not declared any of these four positions as they do not lead to liberation.

A questioner asks whether a realized one still exists, no longer exists, both, or neither after death; the Buddha has not declared any of these four positions as they do not lead to liberation.

A questioner asks whether a realized one still exists, no longer exists, both, or neither after death; the Buddha has not declared any of these four positions as they do not lead to liberation.

The Buddha teaches on aspiration, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on with vappa, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on schism in the saṅgha, presenting a fourfold teaching for disciples on the path.

The Buddha describes the five teachers found in the world—firstly, some teacher with impure conduct claims: ‘i am pure in ethics. my ethical conduct is pure, bright, uncorrupted.’, but their disciples know:, ‘this teacher has impure ethical conduct, but claims to be ethically pure, and they wouldn’t like it if we were to tell the laypeople, and and how could we treat them in a way that they don’t like?.

The Buddha teaches on sleep, presenting a sixfold teaching for disciples on the path.

The Buddha teaches Venerable Mah on with mahāmoggallāna, presenting a sixfold teaching for disciples on the path.

The Buddha teaches on a gift with six factors, presenting a sixfold teaching for disciples on the path.

The Buddha teaches Venerable Mah on tissa the divinity, presenting a sevenfold teaching for disciples on the path.

When venerable Mahāmoggallāna was struggling with drowsiness, the Buddha gave him seven methods to overcome it. Moving beyond wakefulness, the discourse warns against pride and contentious talk, ultimately revealing how letting go leads to the exhaustion of craving and complete quenching.

The Buddha teaches Venerable Mah on sabbath, presenting a eightfold teaching for disciples on the path.

The Buddha teaches Venerable S on sāriputta’s lion’s roar, presenting a ninefold teaching for disciples on the path.

The Buddha teaches on declaration, presenting a tenfold teaching for disciples on the path.

The Buddha teaches on with kokālika, presenting a tenfold teaching for disciples on the path.

Venerable Sāriputta describes four types of persons based on their awareness of inner blemishes—harmful, unwholesome mental qualities. Using the simile of a bronze bowl, he shows that recognizing one's own faults is essential to attaining an undefiled mind.

The venerable Mahāmoggallāna enumerates sixteen unwholesome qualities, such as being irritable, a denigrator, and deceitful, that make someone difficult to admonish. He then teaches the method of self-inference—understanding that our flaws are just as disagreeable to others as theirs are to us.

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.

The Buddha teaches Sakka that liberation comes from realizing “nothing is worth holding on to.” To cure Sakka's divine negligence, Mahāmoggallāna shakes Sakka's heavenly mansion with his toe, prompting the deity to correctly recall the teaching.

Venerable Mahāmoggallāna discerns Māra who had entered his belly and commands him to depart, showing how the Realized One and his disciples cannot be deceived by the Wicked One.

The Buddha summons five hundred loud visiting mendicants led by Sāriputta and Moggallāna, and teaches when a senior may and may not rebuke a junior—illustrated through the story of Sāriputta's nephew.

A Brahmā who thinks no ascetic can reach his realm is visited by the Buddha and chief disciples displaying mastery of the fire element; the Brahmā's conceit is humbled before the power of the Realized One.

When the mendicant Kokālika slanders Sāriputta and Moggallāna as corrupt, the Buddha warns him repeatedly to have confidence in them; Kokālika persists and suffers the consequences of divisive speech.

After awakening, the Buddha reflects that the Dhamma is too deep to teach and inclines to passivity; the divinity Sahampati appears to plead that beings with little dust in their eyes will understand, and the Buddha surveys the world with compassion and agrees to teach.

Venerable Vaṅgīsa, inspired by a Dhamma talk, rises to extol Venerable the in verse—praising his wisdom, clarity of teaching, and benefit to the Saṅgha.

The Buddha confirms Venerable Mahāmoggallāna's clairvoyant vision of a skeleton spirit tormented by vultures and crows, explaining that the being was formerly a cattle butcher in Rājagaha and now experiences the residual result of that deed.

The venerable Mahāmoggallāna reflects on what is called noble silence.

Venerable Sāriputta and Mahāmoggallāna exchange praise after Moggallāna reports a psychic Dhamma talk with the Buddha on energy, each humbly comparing himself to gravel or a few grains of salt beside the other's greatness.

Venerable Mahāmoggallāna recounts how, while developing first absorption, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing second absorption, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing third absorption, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing fourth absorption, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing dimension of infinite space, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing dimension of infinite consciousness, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing dimension of nothingness, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts how, while developing dimension of neither perception nor non-perception, distracting perceptions beset him until the Buddha appeared by psychic power and urged him to settle his mind in that attainment until he mastered it.

Venerable Mahāmoggallāna recounts his struggle to stabilize signless and how the Buddha's direct instruction helped him attain great direct knowledge.

Venerable Mahāmoggallāna teaches Sakka, lord of gods, that going for refuge to the Buddha, teaching, and Saṅgha—and having experiential confidence and noble ethics—leads to heavenly rebirth and surpassing other gods in ten respects such as lifespan, beauty, and happiness.

Venerable Mahāmoggallāna teaches the godlings Candana, Suyāma, Santusita, Sunimmita, and Vasavatti the benefits of refuge, experiential confidence in the Triple Gem, and noble ethics—applying the same formula as the discourse with Sakka in this grouped discourse.

A questioner asks whether a realized one still exists, no longer exists, both, or neither after death; the Buddha has not declared any of these four positions as they do not lead to liberation.

When the venerable Mahāmoggallāna falls gravely ill, the Buddha visits him and recites the seven factors of awakening. This inspires Mahāmoggallāna to a swift recovery from his illness.

After learning of Sāriputta's full extinguishment, the Buddha teaches that when a great disciple passes away one should not grieve but reflect on impermanence and continue practicing the four establishments of mindfulness.

The Buddha teaches the four establishments of mindfulness—body, feelings, mind, and principles—as the direct path for the purification of beings, the overcoming of sorrow and lamentation, and the realization of extinguishment.

When restless mendicants stay beneath Migāra's Mother's longhouse, the Buddha sends Venerable Mahāmoggallāna to strike awe in them by shaking the building with his toe, then teaches the four bases of psychic power developed with immersion and active effort.

Venerable Anuruddha reflects that whoever misses out on the four kinds of mindfulness meditation misses the noble path to the ending of suffering; Venerable Mahāmoggallāna asks how they are undertaken, and Anuruddha defines internal, external, and both, observing origination and vanishing.

Venerable Anuruddha reflects that whoever misses out on the four kinds of mindfulness meditation misses the noble path to the ending of suffering; Venerable Mahāmoggallāna asks how they are undertaken, and Anuruddha defines internal, external, and both, observing origination and vanishing.

Venerable Anuruddha teaches that the four kinds of mindfulness meditation—regarding body, feelings, mind, and principles—are the noble path to the complete ending of suffering when undertaken with keen awareness.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding a visit to the gods (1st).

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding a visit to the gods (2nd).

The Buddha teaches on stream-entry regarding one who completed the rains, explaining the four factors of a noble disciple and the qualities that ensure liberation from loss and rebirth in heaven.

Verses in the Great Chapter (With Kokālika) on renunciation, ethical conduct, and the path to liberation through solitude and discernment.

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.

When a reckless spirit strikes the venerable Sāriputta with a blow powerful enough to split a mountain, the elder remains in deep collectedness, feeling only a “little pain.”

When Mahānāma inquires about the frequent abidings of a stream-enterer who has cognized the Dhamma, the Buddha reveals six foundational recollections. A frequent cultivation of these recollections allows the stream-enterer to remain completely steady even when living amidst unbalanced and afflicted people.

The Buddha teaches that having six qualities certain outstanding householders became stream-enterers and went on to heavenly rebirth, applying the same formula to each in this grouped discourse.

The Buddha teaches on with mahānāma, presenting a eightfold teaching for disciples on the path.

The Buddha teaches on with mahānāma (1st), presenting a elevenfold teaching for disciples on the path.

The Buddha teaches on with mahānāma (2nd), presenting a elevenfold teaching for disciples on the path.

When the Buddha inaugurates a new assembly hall for the Sakyans of Kapilavatthu, he asks the venerable Ānanda to teach the assembly. Ānanda outlines the comprehensive path of a disciple in training—detailing the perfection of virtue, sense restraint, moderation in eating, wakefulness, the seven good qualities, and the four jhānas—culminating in the breakthroughs of true knowledge.

The Buddha teaches how mindfulness of breathing is developed through sixteen steps—from knowing long and short breaths through experiencing the whole body, stilling bodily and mental processes, gladdening and liberating the mind, to contemplating impermanence, fading away, cessation, and letting go—regarding in doubt.

The Buddha teaches on the factors of stream-entry regarding with mahānāma (1st), showing how confidence in the Triple Gem and noble ethics lead to liberation from loss.

When Mahānāma worries about dying amid Kapilavatthu's chaotic streets with a distracted mind, the Buddha reassures him using the simile of a leaning tree.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding with godhā the sakyan.

The Sakyans complain that the Buddha declared Saraṇāni a stream-enterer despite his failure in the training. The Buddha explains that taking refuge guarantees safety from lower realms. Outlining six types of individuals freed from suffering, he uses a simile of seeds planted in good and bad fields to show that practicing a well proclaimed Dhamma guarantees the fruit of liberation.

The Sakyans complain that the Buddha declared Saraṇāni a stream-enterer even though he drank intoxicating liquor and failed the training. The Buddha explains that one who takes refuge for a long time cannot fall into states of suffering. He details six types of practitioners freed from lower realms, including those with mere faith and affection.

The Buddha teaches on the factors of stream-entry regarding with mahānāma, showing how confidence in the Triple Gem and noble ethics lead to liberation from loss.

The Buddha teaches on stream-entry regarding with mahānāma, explaining the four factors of a noble disciple and the qualities that ensure liberation from loss and rebirth in heaven.

The Buddha teaches the four factors of stream-entry—experiential confidence in the Buddha, the teaching, and the Saṅgha, and ethical conduct loved by the noble ones—showing how they protect a noble disciple from loss and lead to heaven, regarding sick.

Reluctantly assigned to instruct the nuns, Venerable Nandaka teaches Mahāpajāpati Gotamī and five hundred nuns that all six sense bases and their objects are like impermanent, stressful guests—leading many to attain awakening.

The Buddha teaches on the six sense bases regarding māluṅkyaputta, guiding disciples toward discernment of sense experience and release from clinging.

Venerable Mahāmoggallāna discerns Māra who had entered his belly and commands him to depart, showing how the Realized One and his disciples cannot be deceived by the Wicked One.

Several young deities, disciples of rival teachers, praise their former masters in verse before the Buddha, who refutes each claim and declares the noble path of ethics, immersion, and wisdom.

Soon after his awakening, the Buddha reflects that he is freed from pointless mortification; Māra accuses him of straying from the path of purity, and the Buddha answers that ethics, immersion, and wisdom led to ultimate purity.

Soon after awakening, while meditating in the rain at night, the Buddha is approached by Māra manifesting as a terrifying elephant king; the Teacher recognizes him and remains fearless.

Soon after awakening, Māra displays beautiful and ugly rainbow colors to frighten the Buddha during night meditation; the Teacher replies in verse that those well restrained in body, speech, and mind do not fall under Māra's sway.

The Buddha attained the unsurpassed liberation through radical attention and radically striving aright.

Māra the Wicked challenges the Buddha in verse on māra’s snares (2nd); the Teacher answers with wisdom and declares his defeat.

Māra the Wicked challenges the Buddha in verse on a serpent; the Teacher answers with wisdom and declares his defeat.

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

The Māra and the Buddha exchange verses on whether acquisitions bring delight or sorrow.

The Buddha teaches mendicants that human life is short and no one born is immortal; Māra interrupts in verse claiming people enjoy long life, and the Buddha refutes him, urging diligence in the spiritual life.

The Buddha teaches mendicants that human life is short and no one born is immortal; Māra interrupts in verse claiming people enjoy long life, and the Buddha refutes him, urging diligence in the spiritual life.

While the Buddha meditates on Vulture's Peak in the rain at night, Māra crushes boulders nearby to terrify him; the Buddha declares in verse that the rightly released and awakened are unshaken even if the mountain shook.

While the Buddha teaches with a lion's roar among mendicants, Māra challenges him in verse; the Buddha answers, declaring the defeat of the Wicked One.

Māra the Wicked challenges the Buddha in verse on a splinter; the Teacher answers with wisdom and declares his defeat.

While the Buddha teaches a large assembly of laypeople, Māra claims it is not appropriate for him to instruct others and warns against favoring and opposing; the Buddha answers that he teaches without grasping at views.

Māra the Wicked challenges the Buddha in verse on a mental snare; the Teacher answers with wisdom and declares his defeat.

While the Buddha teaches on the five grasping aggregates, Māra manifests as an ox threatening alms bowls to distract the mendicants; the Buddha exposes him in verse.

While the Buddha teaches on the six fields of contact, Māra makes a terrifying noise like the earth shattering; the Buddha exposes him and teaches the mendicants to see formations as impermanent.

Māra the Wicked obstructs or tempts the Buddha or his disciples regarding alms food, and is overcome through wisdom, restraint, and the power of the Dhamma.

While the Buddha teaches on extinguishment, Māra appears as a muddy farmer claiming dominion over the six sense fields; the Buddha refutes him, teaching non-attachment to eye, ear, nose, tongue, body, and mind.

While the Buddha contemplates whether kingship can be conducted without killing or conquering, Māra interrupts with a seductive proposition: eliminate scarcity by turning the Himalayas into gold. The Buddha’s response exposes the fallacy of a material utopia.

Māra the Wicked appears to young mendicants in the guise of an old brahmin, urging them to enjoy sensual pleasures rather than renounce what is apparent for what is distant; the mendicants refute him with the Buddha's teaching on the drawbacks of sensuality.

When Venerable Samiddhi reflects on his good fortune in teacher, teaching, and companions, Māra makes a terrifying noise to frighten him; the Buddha teaches Samiddhi to develop perception of impermanence in all things.

Venerable Godhika repeatedly attains temporary release of heart only to fall away; on the seventh occasion he takes his own life while fully awakened, and Māra tries to claim him—until the Buddha declares Godhika is fully extinguished.

After pursuing the Buddha for seven years without finding a vulnerability, Māra questions him in verse on why he meditates alone in the forest; the Buddha answers that he has uprooted suffering and is unshakable.

Māra's daughters Craving, Malignancy, and Lust try to seduce the Buddha with beauty and allure; he teaches them on the dangers of form, feeling, and the path of those freed from sensuality, leaving them defeated.

The nun Āḷavikā confronts Māra in verse when he urges her to enjoy erotic delights rather than seek seclusion, teaching that she has personally experienced the escape from the world and sees sensual pleasures as swords upon the aggregates.

The nun Somā confronts Māra in verse when he claims that awakening is too challenging for a woman with “two-inch wisdom,” teaching that what makes one a sage is wisdom itself—not gender.

The nun Kisāgotamī confronts Māra in verse when he taunts her for crying as if her children had died, declaring that she has overcome grief, defeated the army of death, and lives without defilements.

The nun Vijayā confronts Māra in verse when he tempts her with youth and the music of a five-piece band, teaching that she has handed back sensual pleasures and eradicated craving for the rotting body.

The nun Uppalavaṇṇā confronts Māra in verse when he tries to frighten her with the threat of assault while she meditates alone, declaring her mastery of mind, psychic power, and freedom from all bonds.

The nun Cālā confronts Māra in verse when he urges her to approve of rebirth for the sake of sensual pleasures, teaching that birth brings killing, caging, and misery—and that the Buddha has settled her in the truth of transcending rebirth.

The nun Upacālā confronts Māra in verse when he tempts her with rebirth among the gods of the Thirty-Three and other heavens, teaching that the whole world is burning and her mind adores the place where Māra cannot go.

The nun Sīsupacālā confronts Māra in verse when he challenges her for shaving her head yet approving no creed, declaring her devotion to the unrivaled Sakyan Buddha who is everywhere freed and unattached.

The nun Selā confronts Māra in verse when he asks who created the puppet and where its maker is, refuting the notion of a creator and teaching insight into the conditioned nature of the aggregates.

The nun Vajirā confronts Māra in verse when he asks who created the sentient being, teaching that there is only a pile of conditions and aggregates—like a chariot assembled from parts—with nothing to be found beyond suffering that arises and ceases.

The Buddha teaches on the six sense bases regarding the simile of the tortoise, guiding disciples toward discernment of sense experience and release from clinging.

After Ānanda misses the sign to request the Buddha to remain, Māra reminds the Buddha of his promise to pass away now that the Dhamma and spiritual life are well established. The Buddha relinquishes the life force after weighing the incomparable and continued existence.

Verses depicting a poetic duel between the wealthy cowherd Dhaniya and the Buddha. While Dhaniya boasts of his worldly security, family, and thriving herd, the Buddha counters with declarations of profound spiritual freedom.

After Ānanda misses the sign to request the Buddha to remain, Māra reminds the Buddha of his promise to pass away now that the Dhamma and spiritual life are well established. The Buddha relinquishes the life force after weighing the incomparable and continued existence.

While the Buddha teaches with a lion's roar among mendicants, Māra challenges him in verse; the Buddha answers, declaring the defeat of the Wicked One.

Māra the Wicked challenges the Buddha in verse on a splinter; the Teacher answers with wisdom and declares his defeat.

While the Buddha teaches a large assembly of laypeople, Māra claims it is not appropriate for him to instruct others and warns against favoring and opposing; the Buddha answers that he teaches without grasping at views.

Māra the Wicked challenges the Buddha in verse on a mental snare; the Teacher answers with wisdom and declares his defeat.

While the Buddha teaches on the six fields of contact, Māra makes a terrifying noise like the earth shattering; the Buddha exposes him and teaches the mendicants to see formations as impermanent.

Māra the Wicked obstructs or tempts the Buddha or his disciples regarding alms food, and is overcome through wisdom, restraint, and the power of the Dhamma.

Māra the Wicked appears to young mendicants in the guise of an old brahmin, urging them to enjoy sensual pleasures rather than renounce what is apparent for what is distant; the mendicants refute him with the Buddha's teaching on the drawbacks of sensuality.

After pursuing the Buddha for seven years without finding a vulnerability, Māra questions him in verse on why he meditates alone in the forest; the Buddha answers that he has uprooted suffering and is unshakable.

The Buddha teaches on unprincipled, presenting a fourfold teaching for disciples on the path.

The Buddha teaches on incredible things about the realized one (1st), presenting a fourfold teaching for disciples on the path.

The Buddha describes the four kinds of brightness.

The Buddha describes the four kinds of radiance.

The Buddha teaches on shining, presenting a fourfold teaching for disciples on the path.

The Buddha describes the four lamps—of the moon, sun, fire, and wisdom—the lamp of wisdom being foremost.

The Buddha describes the ten universal dimensions of meditation—on earth, water, fire, air, blue, yellow, red, white, space, and consciousness—perceived as undivided and limitless.

A deity engages the Buddha in verse on lamps, exploring a teaching on suffering, liberation, and the law of kamma.

The young deity Maghada asks how many lamps light up the world; the Buddha answers that sun, moon, fire, and a Buddha are the four—there is no fifth.

When the Moon God is seized by Rāhu, lord of titans, he recollects the Buddha and pleads for refuge; the Teacher then commands Rāhu to release him in verse, declaring the Buddhas' compassion for the world.

Late at night the glorious young deity Candimasa approaches the Buddha and speaks in verse on with candimasa, exploring the continuity of kamma, rebirth, and the pursuit of wisdom across realms.

Venerable Vaṅgīsa, inspired by a Dhamma talk, rises to extol Venerable him in verse—praising his wisdom, clarity of teaching, and benefit to the Saṅgha.

The Buddha recounts Sakka, lord of gods, paying homage to the Saṅgha and explaining in verse why he honors homeless mendicants over worldly power, as told in homage to the buddha.

When the Buddha asks Mahākassapa to advise the mendicants, Kassapa teaches that lacking faith, conscience, prudence, energy, and wisdom leads to decline like the waning moon, while possessing them leads to growth like the waxing moon.

The Buddha praises Venerable Mahākappina before the mendicants as mighty and accomplished in every attainment, having realized the supreme end of the spiritual path in this very life.

The Buddha teaches that when the five aggregates are grasped and insisted on, the wrong view arises that ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’, and that seeing their impermanence and suffering leads a noble disciple to become a stream-enterer.

The Buddha teaches that when the five aggregates are grasped and insisted on, the wrong view arises that ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’, and that seeing their impermanence and suffering leads a noble disciple to become a stream-enterer.

The Buddha teaches that when the five aggregates are grasped and insisted on, the wrong view arises that ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’, and that seeing their impermanence and suffering leads a noble disciple to become a stream-enterer.

The Buddha teaches that when the five aggregates are grasped and insisted on, the wrong view arises that ‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’, and that seeing their impermanence and suffering leads a noble disciple to become a stream-enterer.

The Buddha presents a repeated teaching on the noble eightfold path regarding the moon, etc. in this grouped discourse.

The Buddha teaches the four noble truths regarding darkness, urging mendicants to practice for direct knowledge of suffering, its origin, its cessation, and the path.

Brahmin emissaries from Kosala ask the Buddha whether any ascetic or brahmin has directly seen the Brahmā realm; the Buddha explains that rebirth among Brahmās follows the path of ethics, immersion, and wisdom—not mere ritual or speculation.

After the lay disciple Nandamātā is visited by the deity Vessavaṇa, she recounts the event to the venerable Sāriputta. She then lists her seven wonderful and marvelous qualities, including profound equanimity in the face of tragedy, her attainment of the four jhānas, and her attainment of non-returning.