One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

Friends, when a bhikkhu passes his time in such a way, he does not have an auspicious death. This is called a bhikkhu who delights in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, who has not given up personal existence to completely make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

Friends, when a bhikkhu passes his time in such a way, he dies with regret and his passing away is not |fortunate::auspicious, good [bhaddikā]|. This is called a bhikkhu who delights in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, who has not given up personal existence to completely make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The four things that should be fully comprehended, abandoned, developed, and personally realized by directly knowing.

And what, bhikkhus, are the things that should be abandoned by directly knowing? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and craving for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| — these are called, bhikkhus, the things that should be abandoned by directly knowing.

The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.

“Bhikkhus, the formless [existence] is more peaceful than the form realm. Yet, |cessation::stilling of all thought formations, ending of all created, conditioned, dependently arisen things [nirodha]| is more peaceful than the formless existence.”

The Buddha shares on the difficulty of regaining human existence for an undiscerning person who has fallen into a lower realm.

"Sooner, I say, would that blind turtle, coming to the surface once every hundred years, manage to insert its neck into that yoke with a single hole than an |undiscerning person::a person without a sense of shame or moral dread, an immature person [bāla]| who has fallen into |a lower realm::a state of suffering, underworld [vinipāta]| would regain human existence.

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

Bhikkhus, a bhikkhu who is an arahant—one |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, who has fulfilled the spiritual life to its fulfillment, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension—he too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be 'mine,' he does not delight in earth. Why is that? Because he has fully understood it, I say.

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

“Bhikkhus, I do not see any other single fetter, |fettered by::bound by, tied to [saṃyutta]| which, beings have wandered on and undergone |repeated existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time, as does this fetter of |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|. Indeed, bhikkhus, fettered by craving, beings have wandered on and undergone repeated existence for a long time.”

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::hatred, hostility, animosity [byāpāda]|. These are the five lower fetters.

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

“Bhikkhus, there are these five lower fetters. What five? 1) |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, 2) |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, 3) |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, 4) |sensual desire::interest in sensual pleasure, sensual impulse [kāmacchanda]|, and 5) |ill will::hatred, hostility, animosity [byāpāda]|. These are the five lower fetters.

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

Such people are swayed under the control of |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, and do not reach security from bondage; Beings continue in |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|, leading to birth and death.

The Buddha classifies beings according to their attachment or detachment from sensual pleasures and conditioned existence. Those entangled in both are returners; those detached from sensual pleasures but still bound to existence are non-returners; and those freed from both are arahants who have ended the taints.

“Bhikkhus, 1) one who is |bound to the yoke of sensual pleasures::under the sway of sensuality [kāmayogayutta]| and bound to the yoke of [continued conditioned] existence is a returner, a returner to the |present state of existence::earthly existence [itthatta]|. 2) One who is detached from the yoke of sensual pleasures but bound to the yoke of continued conditional existence is a |non-returner::third stage of awakening where the lower five fetters of 1] personal existence, i.e. view that one is an embodied being, 2] doubt, perplexity, or indecisiveness, 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will are completely overcome [anāgāmī]|, not a returner to the present state of existence. 3) One who is detached from the yoke of sensual pleasures and also detached from the yoke of continued conditional existence is an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, |whose mental defilements are ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|.”

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

"Friend, there are three realms of existence: |the realm of sensual existence::existence in the realm of sense desire [kāmabhava]|, |the realm of form existence::existence in the realm of form [rūpabhava]|, and |the realm of formless existence::existence in the formless realm, immaterial being [arūpabhava]|."

The Buddha describes rebirth as a jackal with mange as fortunate for a certain person who claims to be the Buddha's follower. The Buddha then encourages the bhikkhus to train themselves diligently.

"Bhikkhus, that old jackal is afflicted with a disease called |mange::a type of skin disease caused by parasitic mites [ukkaṇḍaka]|. Wherever it wishes to go, it goes; wherever it wishes to stand, it stands; wherever it wishes to sit, it sits; and wherever it wishes to lie down, it lies down. And a cool breeze even blows upon him. It would be |fortunate::good [sādhu]|, bhikkhus, for a certain person here claiming to be a follower of the |Sakyan son::an epithet of the Buddha as he went forth from the Sakyan clan [sakyaputtiyapaṭiñña]| if he were to experience even |such a form of personal existence::acquisition of individual identity [attabhāvapaṭilābha]|.

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

"With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|."

The Buddha describes the abandoning of anger as a security for non-returning.

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |anger::rage, wrath, fury, indignation [kodha]|; I am your guarantor for non-returning.”

The Buddha describes the abandoning of contempt as a security for non-returning.

“Bhikkhus, abandon one thing; I am your guarantor for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|; I am your guarantor for non-returning.”

The Buddha describes the abandoning of illusion as a security for non-returning.

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; I am your guarantor for non-returning.”

The Buddha describes the abandoning of conceit as a security for non-returning.

“Bhikkhus, abandon one thing; I am your guarantor for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|; I am your guarantor for non-returning.”

A deity asks the Buddha on how many things should one cut off, abandon, and develop to cross over the flood.

[The Blessed One]: "|Five should one cut off::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, |five should one abandon::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |five further should one develop::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be further developed.|; When a bhikkhu has overcome |five clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is said to be one who has crossed over the flood."

The Buddha describes the abandoning of greed as a security for non-returning.

“Bhikkhus, abandon one quality; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one quality? Bhikkhus, abandon |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|; I am your guarantor for non-returning.

The Buddha describes the abandoning of aversion as a security for non-returning.

“Bhikkhus, abandon one thing; I am your |guarantor::assurer, security [pāṭibhoga]| for |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|. What one thing? Bhikkhus, abandon |aversion::A reactive mental quality of rejection rooted in ill will, irritation, or hostility that pushes away unpleasant objects or experiences; it fuels conflict and resists acceptance, obstructing patience and kindness [dosa]|; I am your guarantor for non-returning.”

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

He directly knew: "Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence." And the venerable Anuruddha became one of the Arahants. Then the Venerable Anuruddha, having attained arahantship, spoke these verses at that time:

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

"And what, bhikkhus, are the fruits of the spiritual life? The |fruit of stream-entry::At the fruition of stream-entry [sotāpattiphala], one overcomes: \n\n 1) Personal existence, aka identity view \n 2) Doubt, aka uncertainty, and \n 3) Adherence to rules and observances|, the |fruit of once-returning::At the fruition of once-returning [sakadāgāmiphala], one weakens: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of non-returning::At the fruition of non-returning [anāgāmiphala], one overcomes: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of arahantship::At the fruition of arahantship [arahattaphala], one overcomes: \n\n 6) Desire for fine-material existence, \n 7) Desire for formless existence, \n 8) Conceit, aka pride, egotism, \n 9) Restlessness, aka agitation, \n 10) Ignorance, fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths|. These are called the fruits of the spiritual life."

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

"Bhikkhus, any bhikkhu or bhikkhunī who develops and frequently practices these five qualities can expect one of two results: either final |knowledge::enlightenment| in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

The purified one indeed has nothing in the world, no formulated opinions on existence or non-existence; having abandoned illusion and pride, by what path would such a one travel? They are uninvolved.

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

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

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

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

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

The fire of illusion torments the |bewildered::confused, disoriented by delusion [sammūḷha]|, those unskilled in the noble Dhamma; Beings delighting in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, ignorant of these [consuming] fires—

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

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

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

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

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

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

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

They have dispelled |alignment::favor [anurodha]| and |opposition::aversion, resistance, hostility [virodha]|, these are gone and no longer present; Having understood the |unblemished::pure, stainless [viraja]|, sorrowless state, they comprehend rightly, having crossed beyond |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

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

They have dispelled |alignment::favor [anurodha]| and |opposition::aversion, resistance, hostility [virodha]|, these are gone and no longer present; Having understood the |unblemished::pure, stainless [viraja]|, sorrowless state, they comprehend rightly, having crossed beyond |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

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

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

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

Being liberated, one remains steadfast. Being steadfast, one is content. Being content, one does not fret. Without fretting, one personally attains complete Nibbāna.

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

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

The Buddha describes the conduct of a person who is said to be ‘peaceful’. Such a person is free from craving before the breakup of body. He is one who examines distinctions in all contacts, withdrawn, straightforward, unassuming, unmoved amid views, not holding to a construct, and for whom, there is no ‘mine’ in the world.

For whom there is no |dependence::reliance, clinging [nissayanā]|, having known the |Dhamma::the ultimate truth that the Buddha's teachings point to [dhamma]|, he is |disengaged::detached, independent [anissita]|; For either |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| or non-existence, no craving is found in him.

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

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

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

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

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

Then, the laywoman Migasālā approached Venerable Ānanda. After approaching, she paid her respects to him and sat down to one side. Sitting to one side, Migasālā addressed Venerable Ānanda, saying, "Venerable Ānanda, just how should this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination |in the next life::in a future existence [abhisamparāya]|?

The Buddha explains how difficult it is for an uninstructed person to become disenchanted with the mind. A learned disciple of the Noble Ones wisely applies the mind to dependent co-arising.

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

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

Thus, one does not form any intentional constructs for either existence or non-existence. Not forming any volitions for either, one does not cling to anything in the world. Not clinging, one remains |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining unperturbed, one personally attains Nibbāna.

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

They have dispelled |alignment::favor [anurodha]| and |opposition::aversion, resistance, hostility [virodha]|, these are gone and no longer present; Having understood the |unblemished::pure, stainless [viraja]|, sorrowless state, they comprehend rightly, having crossed beyond |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

The Buddha describes the three mental faculties - 1) the faculty that senses ‘I will know the unknown,’ 2) the faculty of awakening, and 3) the faculty of one who is awakened.

For one liberated through final knowledge, there arises insight in the stable one; 'My liberation is |unshakeable::unassailable, indisputable [akuppa]|,' |wearing away the chain of existence::exhausting the bond of further becoming [bhavasaṁyojanakkhaya]|.

The Buddha describes the four kinds of persons found existing in the world and how they can develop both tranquility and insight.

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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

Where |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, completely cease without remainder; Where |sense impingement::sense impression, impact, aversion, repulsion, resistance [paṭigha]| and |concept of form::perception of matter, existence in the realm of form [rūpasaññā]| ceases, there the knot is disentangled.”

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

By being liberated, there is stability; being stable, there is contentment; being content, there is |no perturbation::no agitation, no mental uneasiness [aparitassa]|. Unperturbed, one personally attains final Nibbāna.

The Buddha describes the four uprisings of craving that can arise for a bhikkhu.

“A person with craving as their companion, transmigrates for a long time; From one state of existence to another, they do not go beyond |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|.

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

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

The Buddha uses a simile of seven lumps of clay placed on the great earth to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha uses a simile of seven small pebbles the size of mung beans placed on the great mountain Sineru to contrast the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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

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

The Buddha uses a simile of two or three drops of water drawn out from the great ocean to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha uses a simile of seven pebbles the size of mustard seeds placed on the king of mountains, the Himalayas, to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

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

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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

He teaches the cessation of |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, and the arising of personal existence; And the Noble Eightfold path, leading to the alleviation of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

The Noble Ones see happiness, in the ceasing of |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|; This view is contrary, to how the whole world sees.

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

"Not by |view::belief, an opinion, a concept, a theory [diṭṭhi]|, nor by learning, nor by knowledge, Māgaṇḍiya," [the Blessed One said] "nor even by ethics and observances does one speak of purity; Without view, without learning, without knowledge, |without ethics and observances-not even by that::'Nor without view, without learning, without knowledge, without ethics and observances - not even by that;' The mundane right view 'There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowledge and declare this world and the other world.' should be accepted. Learning [hearing] should be accepted: the voice of another, discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and answers to questions; knowledge should be accepted: the knowledge of the factors of awakening, the knowledge of the noble truths, the knowledge of the kamma as one's own, knowledge of meditative attainments and the directly knowings. Similarly ethics and observances should be accepted. While these should be accepted, the Buddha is saying that purity is not attained by only these means, that these are not sufficient for the attainment of purity.|; Letting go of these, not grasping, the |tranquil::peaceful, calm [santa]| one, |not depending on::being independent of [anissāya]|, does not yearn for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

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

"Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'The Blessed One is the Teacher, I am a disciple; the Blessed One knows, I do not know.' For a faithful disciple who is intent on deeply penetrating the Teacher's teaching, the Teacher's instruction becomes nourishing and is suitable for growth. Furthermore, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, it is natural that he conduct himself thus: 'Even if my skin, sinews, and bones remain, and my flesh and blood dry up, I will not let the energy for striving slacken until I have attained what can be attained by human strength, human energy, and human persistence.' Bhikkhus, for a faithful disciple who is intent on deeply penetrating the Teacher's teaching, one of two fruits is to be expected: either final knowledge in this very life or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.

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

One who has gone beyond attachment, abandoned death, being |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|, has left behind |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and will not return to |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|; Having vanished, he is beyond all measurement, he has bewildered the King of Death, I say.”

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

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

The Buddha describes four cases of deeds, and how an immature person and a wise person are to be understood by their responses to deeds that are disagreeable but lead to benefit and deeds that are agreeable but lead to harm.

"Bhikkhus, there are these four cases of deeds. What four?

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

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

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

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

DhammaPada verses 21-32 share the distinct path and outcomes of diligence and negligence. On seeing this clearly, the wise guard diligence like the most important wealth. One devoted to diligence burns away all fetters, is incapable of decline, and is near to Nibbāna.

Those |meditators::yogis [jhāyi]| who are practicing continuously, consistently firm in effort; The |steadfast::firm, stable, wise [dhīra]| ones attain |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, The |unsurpassed::highest, incomparable [anuttara]| safety from the |bonds::yoke, attachment, which binds one to the cyclical existence [yoga]|.

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

One who does not get disturbed, just like a solid rock, such a virtuous person, immovable as a |city post::a strong pillar [indakhīla]|; Like a lake cleansed of mud, such a one does not undergo |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|.

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

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

After examining the impermanence, unsatisfactoriness, and the changing nature of the five aggregates, the Buddha teaches how to see them with proper wisdom, as not being suitable to identify with.

“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is |not-self::impersonal, not oneself, non-subjective, not suitable to identify with, coreless, essenceless [anatta]|. And if, bhikkhus, this form were self, then this form would not lead to |affliction::disease, sickness, illness [ābādha]|, and it would be possible [for one] to say with regard to form: ‘Let my form be like this, let my form not be like that.’ But because, bhikkhus, form is not-self, therefore form leads to affliction, and one cannot truly say regarding form: ‘Let my form be like this, let my form not be like that.’

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

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

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

Through countless births in |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, I have wandered without finding [a way out]; Seeking the |house-builder [of this body]::creator of the body, the one who constructs the body, a metaphor for craving [gahakāra]|, experiencing the suffering of birth again and again.

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

"Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. Dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, dependent co-arising.

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one's blemishes and blemish-free qualities.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”

One who engages in good conduct by body, speech, and mind is dear to themselves.

Overcome by the |end-maker::death|, Having abandoned the human existence, What does one have as their own? What do they take when they go? What follows them like a shadow That never departs?

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

“I have not abandoned what is directly visible, friend, in order to chase what is time-consuming. I have abandoned what is time-consuming, in order to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |troublesome::lit. many problems [bahupāyāsa]|; and the |disadvantage::drawback, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is still greater. This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is directly visible, |immediate::not limited to a particular time [akālika]|, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.”

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

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

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

Bhikkhus, however many |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| there are - whether |conditioned::constructed, created, fabricated [saṅkhata]| or |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]| - the |fading of desire::disappearance of desire, dispassion, disenchantment, detachment [virāga]| is regarded as the foremost among them. That is, the |crushing of conceit::removing vanity, subduing pride [madanimmadana]|, the |dispelling of thirst::removal of thirst [pipāsavinaya]|, the |uprooting of clinging::eradication of attachment [ālayasamugghāta]|, the |breaking off the cycle of existence::ending continued existence [vaṭṭupaccheda]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, the fading of desire, |gradual ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Those, bhikkhus, who place their confidence in the teaching of fading of desire, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

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

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

Dhammapada verses 256-272 emphasize the qualities that define true wisdom, nobility, and spiritual attainment. These verses critique superficial markers such as age, outward appearance, or rituals. The chapter underscores the importance of avoiding harm, evaluating actions with discernment, and not resting content until there is the complete elimination of mental defilements.

Nor by the experience of |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|, which is not experienced by ordinary people; Let a bhikkhu not rest content, until he reaches the |complete wearing away of the mental defilements::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.

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

Then, investigating further, he reflects: 'What is the source of this |birth::rebirth, conception, coming into existence [jāti]|, what is its arising, what is its characteristic, and from what does this birth come into being? When what is present does birth arise, and when what is absent does birth not arise?' Investigating thoroughly, he understands: 'This birth has existence as its source, existence as its arising, existence as its characteristic, and it comes into being from existence. When existence is present, birth arises; when existence is absent, birth does not arise.'

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |three fetters::the three fetters of doubt, personal existence, and adherence to rules and observances| [1], become a stream-enterer, not liable to states of suffering, assured of liberation and destined for full awakening,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling.

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

For one who looks for others' faults, always finding something to blame; Their |defilements::mental outflows, discharges, taints [āsava]| grow, and they are far from the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

"How does identity |view::personal existence| arise?"

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

He is endowed with unshakeable confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|: 'The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.'

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

Bhikkhus, there are these two views: |the view of existence::belief in being [bhavadiṭṭhi]| and the |view of non-existence::belief in non-being [vibhavadiṭṭhi]|. Any ascetics or brahmins who rely on the view of existence, who have arrived at the view of existence, who are fixed on the view of existence, are opposed to the view of non-existence. Any ascetics or brahmins who rely on the view of non-existence, who have arrived at the view of non-existence, who are fixed on the view of non-existence, are opposed to the view of existence.

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

And what is it, bhikkhus, which is accepted as not existing by the wise in the world, of which I too say that it does not exist? |Form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| that is |permanent::stable, not in flux [nicca]|, |enduring::continuous, regular, reliable [dhuva]|, |eternal::everlasting [sassata]|, |not subject to change::with unchanging nature [avipariṇāmadhamma]|: this is accepted as not existing by the wise in the world, and I too say that it does not exist.

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

Let go of the past, let go of the future, let go of the present, and cross over to the father shore beyond existence; With a mind fully liberated in every way, you will not again undergo birth and old age.

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

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

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

They wisely attend to: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; they wisely attend to: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; they wisely attend to: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; they wisely attend to: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, and |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.

One who has developed the five faculties is an Arahant. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship.

"Bhikkhus, these are the five faculties. Which five? The faculty of |confidence::faith|, |persistence::energy|, mindfulness, |collectedness::concentration| and wisdom.

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

And what, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|? Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called the noble truth of the arising of suffering.

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

8) Just as, bhikkhus, the great ocean is the abode of such mighty beings as these: whales, whale-eaters, eater of whale-eaters, asuras, serpents, and gandhabbas, and there are beings in the great ocean whose bodies are one hundred yojanas long, two hundred, three hundred, four hundred, or even five hundred yojanas in length; so too, bhikkhus, this Dhamma and Vinaya is the abode of mighty beings as these: |stream-enterer::an individual who has attained the first stage of awakening, having completely abandoned the three fetters: 1) personal existence view - identity view, belief in a self, 2) doubt, perplexity, or indecisiveness and 3) adherence to rules and observances as a means of liberation [sotāpanna]| and one who is practicing for stream-entry, |once-returner::an individual who has attained the second stage of awakening, having significantly weakened the fetters of sensual desire and ill will, and who will be reborn at most one more time [sakadāgāmī]| and one who is practicing for once-returning, |non-returner::an individual who has attained the third stage of awakening, having completely abandoned the fetters of sensual desire and ill will, and who will not return to the human world after this life [anāgāmī]| and one who is practicing for non-returning, |arahant::an awakened being, who has eradicated all ten fetters, and is fully liberated from all fetters that bind one to the cycle of birth and death [arahā]| and one who is practicing for arahantship. That this Dhamma and Vinaya is the abode of such mighty beings as a stream-enterer and one practicing for stream-entry, once-returner and one practicing for once-returning, non-returner and one practicing for non-returning, arahant and one practicing for arahantship; this, bhikkhus, is the eighth wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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.

Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, and right attention, attains such a |stability of mind::stillness of mind, mental composure [cetosamādhi]| that, when his mind is thus collected, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, he sees that person—one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view—with the breakup of the body, after death, he sees him reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. He says thus: ‘Inaction, sir, there are |harmful::injurious, destructive, bad, or evil [pāpaka]| actions; there is the result of misconduct. I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.’ And he says thus: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in realms of downfall, in hell. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’

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

"Bhikkhus, how does anxiety due to clinging arise? Here, an uninstructed ordinary person—one who has no regard for the Noble Ones, and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the |persons of integrity::good persons, worthy ones [sappurisā]|, and is unskilled and untrained in the Dhamma of the persons of integrity—perceives |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as self, or self as possessing form, or form as existing in the self, or self as existing in form. That form then changes and becomes otherwise. As that form changes and becomes otherwise, their consciousness is carried along by the change of form. As their consciousness becomes entangled with the changing form, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become |agitated::alarmed, fearful [uttāsavant]|, |distressed::afflicted or frustrated with [vighātavant]|, and |consumed by longing::full of longing or desire [apekkhava]|. Thus, by clinging, this person experiences anxiety.

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

He thus understands: 'There is this, there is the inferior, there is the superior, and beyond this is liberation from the sphere of perception.' As he understands and sees thus, his mind is liberated from the |taint of sensual desire::oozing sensual desire [kāmāsava]|, from the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and from the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|; in liberation, there arises the knowledge: 'Liberated.'

Dhammapada verses 383–423 redefine 'Brāhmaṇa' (sage) by inner attainment, not birth or appearance. Through effort, a true sage cuts craving, understands reality, and realizes Nibbāna. Fearless, detached, pure, and restrained, they embody non-violence and patience. Free from defilements and attachments, having overcome suffering and rebirth, the sage achieves the ultimate goal, radiating wisdom and peace.

Whoever has crossed this difficult, obstructed path, of |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, overcoming |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|; The meditator who has crossed over to the far shore, |unshakeable::unperturbed, unmoved [aneja]|, |without doubt::without confusion [akathaṅkathī]|; |Without any clinging remaining::not holding onto anything, not grasping at anything, not taking possession of anything [anupādāya]|, |quenched::liberated from mental defilements [nibbuta]|, him I call a true sage.

Bāhiya of the Bark Cloth realizes the Dhamma and attains final Nibbāna immediately after receiving a concise teaching from the Buddha.

When the |sage::seer, hermit, monk [munī]|, the brahmin, realizes this for himself through |silence::wisdom, sagacity [mona]|; Then he is freed from both |form::material or fine-material existence [rūpa]| and |formless::immaterial phenomena [arūpa]| [existences], and from |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|."

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

“Bhikkhus, I am accomplished by this way of practice; my mind is firmly settled by this way of practice. Therefore, bhikkhus, arouse your energy even further, for the accomplishment of what has not yet been accomplished, for the attainment of what has not yet been attained, for the |personal realization::intimate experience [sacchikiriyā]| of what has not yet been personally realized. I shall remain here at Sāvatthi until the |Komudī full moon of the fourth month::the full moon of the Komudī season (October–November), marking the ceremonial end of the rains retreat at the Cātumāsini festival; lit. related to water lilies [komudī + cātumāsinī]|.

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

So too, bhikkhus, a bhikkhu investigates |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as far as the range of form extends, he investigates |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as far as the range of felt experiences extends, he investigates |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| as far as the range of perception extends, he investigates |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| as far as the range of intentional constructs extends, and investigates |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| as far as the range of consciousness extends. As he investigates form as far as its range extends, investigates felt experiences as far as its range extends, investigates perception as far as its range extends, investigates intentional constructs as far as its range extends, and investigates consciousness as far as its range extends, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.

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

He is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with his requisites. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.

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

"Bhikkhus, I have |personally discovered::found out by oneself, learned from experience [upaññāsi]| two things: |not resting content::dissatisfaction [asantuṭṭhitā]| with |wholesome::healthy, beneficial, useful [kusalesu]| qualities, and |tirelessness::determination, unflagging resolution, indefatigability, relentlessness [appaṭivānitā]| in |striving::making effort, exerting [padhāna]|.

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

“Well then, Māgaṇḍiya, you should associate with |true persons::good persons, worthy ones, awakened beings [sappurise]|. When you associate with true persons, Māgaṇḍiya, you will hear the true Dhamma. When you hear the true Dhamma, you will practice in accordance with the Dhamma. When you practice in accordance with the Dhamma, you will personally know, you will personally see: ‘These are diseases, boils, darts.’ Here these diseases, boils, and darts are completely brought to an end. With the ending of clinging, [continued conditional] existence ceases. With the ending of existence, birth ceases. With the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus this entire mass of suffering ceases.”

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.

“So then, young man, there is not even a single brahmin who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge.’ Nor is there even one teacher among the brahmins, or even one teacher’s teacher, up to the seventh generation of teachers, who says thus: ‘I declare the result of these five things having personally experienced it with direct knowledge.’ And those ancient seers of the brahmins, the creators and propagators of the hymns, whose ancient hymns the present-day brahmins chant, recite, and repeat—such as Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say: ‘We declare the result of these five things having personally experienced it with direct knowledge.’

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

Then Venerable Rāhula thought, “Who today, having been personally instructed by the Blessed One, would go into the village for alms?” So turning back, he sat down at the foot of a certain tree, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority.

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

Let alone seven years, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for six years... five years... four years... three years... two years... one year... Let alone one year, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for seven months, one of two fruits can be expected: either final knowledge of full awakening here and now or, if there is any residual clinging for existence, the state of non-returning. Let alone seven months, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for six months... five months... four months... three months... two months... one month... half a month... Let alone half a month, bhikkhus. If anyone should develop these four establishments of mindfulness in such a way for one week, one of two fruits can be expected: either final knowledge of full awakening here and now or, if there is any residual clinging for existence, the state of non-returning."

The Buddha shares the gradual training guidelines in the Dhamma and discipline with the Brahmin Moggallāna. It is through a gradual practice and gradual progression per these guidelines that one attains the ultimate goal of Nibbāna.

Those bhikkhus, Brahmin, who are trainees, aspiring for the unsurpassed security from bondage, abide thus. But those bhikkhus who are arahants, who have exhausted the taints, who have fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, for them these teachings lead to dwelling in ease here and to mindfulness and full awareness."

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

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

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

Further, again, Sāriputta, the Tathāgata dwells having personally realized with direct knowledge the wearing away of the mental defilements, experiencing the liberation of mind and liberation by wisdom, in the visible state. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: 'Liberated.' He understands: 'Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of existence.'

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

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

The Buddha teaches about the harmful view of practicing while engaging in obstructions, and the simile of the water snake. The Buddha also teaches about the raft simile, the six views, and the abandoning of what is not yours.

Thus, bhikkhus, some recluses and brahmins falsely, baselessly, and wrongly accuse me, saying: 'The recluse Gotama is a proponent of annihilation, he teaches the destruction, the eradication, the non-existence of a being.' Yet, bhikkhus, as I do not say, as I do not declare, those respected recluses and brahmins falsely, baselessly, and wrongly accuse me, saying: 'The recluse Gotama is a proponent of annihilation, he teaches the destruction, the eradication, the non-existence of a being.' Formerly and now, bhikkhus, I declare only suffering and the ending of suffering. Bhikkhus, if others abuse, revile, scold, and harass the Tathāgata, there is no anger, no resentment, and no displeasure in the Tathāgata's mind.

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

|Wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| arose in me: 'My liberation is unshakeable, this is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.'

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

“Whosoever, Aggivessana, has not abandoned the taints—those that are defiling, leading to renewed existence, troublesome, resulting in suffering, and conducive to future birth, aging, and death—I call that person deluded. For, Aggivessana, due to not abandoning the taints, one is deluded. Whosoever, Aggivessana, has abandoned the taints—those that are defiling, leading to renewed existence, troublesome, resulting in suffering, and conducive to future birth, aging, and death—I call that person undeluded. For, Aggivessana, due to abandoning the taints, one is undeluded.

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

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?

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

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