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Detailing how frequent pondering becomes the inclination of the mind, the Buddha recounts his pre-awakening practice of categorizing thoughts. He explains the process of abandoning thoughts of sensual desire, ill will, and harm, and cultivating wholesome thoughts to attain the four jhānas and ultimate liberation.

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

When asked if he teaches a gradual training, gradual practice, and gradual progression, the Buddha details a sequence from virtue and sense restraint to the heights of meditation. Through the analogy of a traveler on the road to a city, he explains that while Nibbāna exists, he is merely one who shows the path. Success depends on the practitioner walking the path provided.

Using the role of food as nutriment that sustains and endures the body, the Buddha describes the nutriments for the arising and growth of the five hindrances and the seven factors of awakening.

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, dispelling, and cultivation.

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

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

The Buddha explains to the brahmin Saṅgārava why memorized mantras are sometimes forgotten. Using metaphors of water that is dyed, boiling, overgrown, rippling, or muddy, he illustrates how the five hindrances cloud the mind.

In reply to the headman Asibandhakaputta’s question about whether the Buddha could cause all beings to be reborn in heaven, the Buddha explains that destiny after death depends on one’s own deeds, not on others’ prayers or rituals. Using similes of a boulder sinking and ghee rising in water, he shows that virtue uplifts, while evil conduct leads to downfall.

Attending superficially causes the five hindrances to expand and the awakening factors to cease. Attending radically leads to the abandoning of the five hindrances and the awakening factors to reach fulfillment.

The Buddha describes the nutriments for the sustenance of the five hindrances and the seven factors of awakening.

The Buddha separates the unwholesome from the wholesome, with the five hindrances representing the unwholesome and the four establishments of mindfulness representing the wholesome.

The Buddha instructs venerable Saddha on the distinction between the meditation of an untrained “wild colt” and a noble “thoroughbred” person. By dissolving all conventional perceptions, including the elements and formless bases, the advanced practitioner meditates without any point of dependence, earning the awe and honor of even the highest deities.

The Buddha clarifies the proper path of a true ascetic, illustrating that internal purification, not external practices, defines true asceticism. The Buddha also describes the wearing away of the taints, the cultivation of the four immeasurable states, and the taintless liberation of mind using similes of a concealed weapon and a cool pond.

The three unwholesome thoughts are blinding, produce lack of vision, cause ignorance, obstruct wisdom, and are troublesome and not conducive to Nibbāna. The three wholesome thoughts give sight, produce vision and create insight, grow wisdom, and are trouble-free and conducive to Nibbāna.

The Buddha uses the simile of a swift mountain river to illustrate how the five hindrances drain mental strength. Overcoming these obstructions allows a practitioner to cultivate the strong wisdom needed to realize noble spiritual attainments.

Elder bhikkhus debate the best time of day to approach an esteemed bhikkhu. Mahākaccāna resolves the discussion by quoting the Buddha: the proper time is not based on the clock, but rather whenever one is internally overwhelmed by the five hindrances or lacks the sign for the wearing away of the taints.

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::::jah-naas|, and the three knowledges using similes.

The Buddha explains to the Sālā householders the causes for rebirth in states of loss or heavenly destinations. He details ten unwholesome and ten wholesome behaviors of body, speech, and mind. Ultimately, he reveals how pure ethical conduct empowers one to achieve any aspiration, from wealthy rebirths to supreme liberation.

The Buddha explains to the Verañja householders the causes for rebirth in states of loss or heavenly destinations. He details ten unwholesome and ten wholesome behaviors of body, speech, and mind. Ultimately, he reveals how pure ethical conduct empowers one to achieve any aspiration, from wealthy rebirths to supreme liberation.

Exploring the paradox of suffering, the Buddha details four ways of taking up practices based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future. Ignorant beings chase immediate pleasure leading to suffering, while the wise prioritize long-term happiness and liberation.

The Buddha explains how the livelihood of subsisting on alms, although the lowest of livelihoods, is a sensible choice for those who hope to discern a complete end to this entire heap of suffering.

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

The Buddha compares the impurities of gold to the impurities of the mind, which prevent it from being pliable, malleable, or radiant, and from being properly collected for the wearing away of the taints.

Attending superficially causes the five hindrances to expand and attending radically leads to the awakening factors to reach fulfillment.

The five hindrances are impurities weakening wisdom, while the seven factors of awakening are non-obstructions.

Do not think harmful and unwholesome thoughts. When you do think, think about suffering, the arising of suffering, the cessation of suffering, and the way of practice leading to the cessation of suffering.

The Buddha explains the six appropriate times to seek guidance from an esteemed monk: whenever the mind is overcome by any of the five hindrances, or when one lacks the sign for the immediate wearing away of the taints.

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Six qualities to abandon to dwell in the first jhāna - 1) thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm.