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

“The |unshaken::unperturbed, unmoved [aneja]| one, seer of the root,” (said the venerable Puṇṇaka) “I have come with a question; On what ground have many sages, men, nobles, and brahmins here in the world, performed various |sacrifices::offerings [yaññā]| to the deities? I ask you, Blessed One, please tell me this.”

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

“As to this question that you ask, I will tell you, Ajita; 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; With the cessation of |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]|, there they are entirely overcome.”

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

“Bhikkhus, there are these three |quests::searches, pursuits [esanā]|. What three? The quest for seeking sensual pleasure, the quest for |renewed existence::seeking existence [bhavesanā]|, and the quest for |seeking renunciation::seeking spiritual life [brahmacariyesanā]|. These are the three quests.”

The Buddha answers Tissa Metteyya's questions about who is content in the world, who is not perturbed, and who has gone beyond the net of existence.

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

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought ‘This is the truth’ and the accumulation of bases for views.

“Bhikkhus, there are these three |quests::searches, pursuits [esanā]|. What three? The quest for seeking sensual pleasure, the quest for |renewed existence::seeking existence [bhavesanā]|, and the quest for |seeking renunciation::seeking spiritual life [brahmacariyesanā]|. These are the three quests.”

The venerable Mogharāja asks the Buddha how to look upon the world so that the King of Death does not see one. The Buddha advises to look upon the world as empty, being ever mindful, and to uproot the sense of self.

“Twice I have asked |Sakka::man of the Sakyan race, referring to the Buddha here [sakka]|,” (said the venerable Mogharāja), “but the One with Vision did not answer me; Yet I have heard that the divine sage, answers upon the third request.

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

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

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

“Good, venerable sir,” that bhikkhu, rejoicing in what the Blessed One had said and expressing approval, then asked a further question:

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

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.

Saying, “Good, friend,” the venerable Mahākoṭṭhika approved and rejoiced in the words of venerable Sāriputta. Then, he asked him a further question:

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

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

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

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

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

Dhammapada verses 100-115 share the importance of one teaching that brings peace, the benefits of self-conquest, the value of honoring the awakened, and the importance of rousing of energy and recognizing impermanence.

Self-conquest is truly better, than conquering others; For one who has |mastered oneself::controlled oneself [attadanta]|, continuously dwells with restraint.

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

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

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

Now at that time, a number of elder bhikkhus, having returned from their alms round after the meal, were seated and assembled together in the round pavilion. Then this discussion arose among them: “Friends, this was said by the Blessed One to ‘Metteyya’s Questions’ in the |Way to the Far Shore [SnP 5]::last chapter of the Sutta Nipāta; lit. going beyond. Browse its discourses over [here](/snp5) [pārāyana]|:

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

The Tathāgata, bhikkhus, should be questioned further about that thus: ‘Are there found in the Tathāgata any defiled mental qualities cognizable through the eye or through the ear?’ The Tathāgata would answer thus: ‘Defiled mental qualities cognizable through the eye or through the ear are not found in the Tathāgata.’

The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

Sirs, people come from other kingdoms, from across the country to question the ascetic Gotama ...

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.

“Two [questions] concern the aggregates, two on designation and cause; Two relate to identity, one on consciousness and one each on gratification; These are the tenfold questions, as posed by a bhikkhu when inquiring.”

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

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

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.

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

The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one’s relation to one’s actions.

“Bhikkhus, there are these five subjects that |should be frequently reflected::should be regularly considered, contemplated, reviewed [abhiṇha + paccavekkhitabba]|, whether by a woman, a man, a householder, or |one gone forth::renunciate, ordained [pabbajita]|. What five?

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

“Bhikkhus, there are these five suitable times for giving a gift. What five? 1) Giving a gift to a |guest::visitor, stranger [āgantuka]|; 2) Giving a gift to a |traveler::who is going on a journey [gamika]|; 3) Giving a gift to someone who is |sick::ill, unwell [gilāna]|; 4) Giving a gift during a time of |famine::scarcity, dearth [dubbhikkha]|; and 5) Giving new harvest and fresh fruits first to the |virtuous::ethical, moral [sīlavant]|. These, bhikkhus, are the five suitable times for giving a gift.

It is because he has developed and frequently practiced these four bases of psychic powers that the Tathāgata is called ‘the Arahant, the perfectly Awakened One.’

“Bhikkhus, there are these four bases of psychic powers. What four?

Through the development and frequent practice of the four bases of psychic powers, a bhikkhu realizes the taintless liberation of mind and liberation by wisdom.

“Bhikkhus, through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, a bhikkhu, with the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, realizes for himself with direct knowledge, in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwells in it.

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

### Hindrances

The Blessed One explains the two thoughts that frequently arise in him - the thought of safety for beings and the thought of seclusion.

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

The Buddha explains how Moggallāna became so mighty and powerful through the development and frequent practice of the four bases of psychic powers.

Then the Blessed One addressed the bhikkhus: “What do you think, bhikkhus? Through the development and frequent practice of what qualities has the bhikkhu Moggallāna become so mighty and powerful?”

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past bhikkhus have, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, attained the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, abided therein, all of them did so through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Bhikkhus, whoever in the future bhikkhus will, through the wearing away of the mental defilements, attain the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, will abide therein, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present bhikkhus are, through the wearing away of the mental defilements, attaining the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, are abiding therein, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Whoever in the past, future, or present produces psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced |limited psychic power::partial spiritual power, limited supernormal ability [iddhipadesa]|, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce limited psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing limited psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Whoever in the past, future, or present produces the highest psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, whoever in the past, whether ascetics or brāhmins, have produced the highest psychic powers, all of them did so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever in the future, whether ascetics or brāhmins, will produce the highest psychic powers, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present, whether ascetics or brāhmins, are producing the highest psychic powers, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

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

“Good, good, friend Bhadda. Your approach is good, your intuition is good, and your question is good. For you are asking in this way: ‘The spiritual life, the spiritual life,’ friend Ānanda, it is said. But what, friend, is the spiritual life, and what is the culmination of the spiritual life?”

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

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

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic powers.

“Bhikkhus, any ascetics or brahmins in the past who were mighty and powerful, they all attained such might and power through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Any ascetics or brahmins in the future who will be mighty and powerful, they too will attain such might and power through the development and frequent practice of the four bases of psychic powers. Any ascetics or brahmins in the present who are mighty and powerful, they too have attained such might and power through the development and frequent practice of the four bases of psychic powers.

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

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

The Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

When their argument is declared lacking, Refuted by the questioners in the assembly; One whose view is refuted laments, Thinking they have been surpassed, they feel inferior.

The Buddha describes the subsequent training guideline to virtuous conduct - to practice being free of the unwholesome states craving, ill will, dullness and drowsiness, restlessness and worry, and doubt while walking, standing, sitting, and lying down.

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

If anyone, bhikkhus, should speak thus: ‘Having rejected this duality, I shall make known another duality’ — that would be a mere empty boast on his part. If he was questioned, he would not be able to reply and, further, he would meet with |vexation::affliction, irritation [vighāta]|. For what reason? Because, bhikkhus, that would not be within his |objective field::domain, realm, sphere [visaya]|.”

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

Further again, bhikkhus, a disciple of the Noble Ones lives at home with a mind free from the stain of stinginess, generous, open-handed, enjoying relinquishment, responsive to requests, and joyful in sharing gifts. This is the fourth stream of merit, outflow of good, and support for ease.

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

“Bhikkhus, I am a brahmin, |approachable to all who request::open to anyone seeking help or teaching [yācayoga]|, |open handed::freely giving, generous [payatapāṇi]|, |bearing my final body::in one’s final existence [antimadehadhara]|, the unsurpassed healer and |remover of arrows [of suffering]::a field surgeon, doctor [sallakatta]|. You are my sons, born from my mouth, born from the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, created by the Dhamma, |inheritors of the Dhamma::spiritual heir [dhammadāyāda]|, not heirs to material things.

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

Victory breeds hatred, for the defeated sleep uncomfortably; |The composed::calmed, tranquil [upasanta]| sleep with ease, having abandoned |victory and defeat::conquest and loss [jayaparājaya]|.

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

A half-month after my full ordination, friends, I personally realized the |analytical knowledge of eloquence::mastery of presentation, an ability to spontaneously and appropriately apply knowledge in teaching or answering questions [paṭibhānapaṭisambhidā]|—both in its essential framework and precise articulation. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I will resolve it with my answer. Our teacher, who is masterful in the teachings, is present.”

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

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

“1) Here, Sāriputta, a certain person approaches an ascetic or a brahmin and invites them: ‘Venerable sir, please ask [to provide guidance] regarding requisites.’ Yet he does not give what was requested. If, after passing away from that state, he is reborn into this world, whatever trade he then undertakes will lead to loss.

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

And what, bhikkhus, is the wealth of |generosity::sharing, relinquishment [cāga]|? Here, bhikkhus, a disciple of the Noble Ones dwells at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts. This is called the wealth of generosity.

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

“I do not say, ‘One consumes nourishment.’ If I were to say, ‘One consumes nourishment,’ then it would be appropriate to ask, ‘Venerable sir, who consumes it?' But I do not speak thus. However, if someone were to ask me, ‘Venerable sir, for what is the consciousness nourishment [a support]?' this would be an appropriate question. The proper answer to that question would be: ‘The consciousness nourishment is a support for the |arising of future renewed existence::birth of renewed becoming [punabbhavābhinibbatti]|. Dependent on |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, there are 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]|; dependent on the six sense bases, there is contact.”

Ānanda explains to the brahmin Uṇṇābha how desire is abandoned by developing the four bases of psychic powers.

“Then, brahmin, I will ask you a question. Answer as you see fit. What do you think, brahmin: Did you earlier have the desire, ‘I will go to the park,’ and now that you have come to the park, has that desire you had before to come to the park been abandoned?”

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

Having spoken these words, bhikkhus, Brahmā Sahampati paid homage to me, circumambulated me with his right side towards me, and then disappeared. Then, knowing both the Brahmā's request and recognizing what was appropriate for myself, I honored, respected, and lived in dependence on the very Dhamma to which I had fully awakened to. And since then, as the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| too has become endowed with greatness, I have come to hold reverence even for the Saṅgha.”

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

Imagine, friend, a man in search of heartwood, seeking, and questing for heartwood, takes a sharp axe into the forest. He finds a large banana plant, straight, fresh, without any fruit-bud. He cuts it at the root, cuts off the top, and peels away the outer layers. Yet, in doing so, he would find neither heartwood nor sapwood, let alone heartwood.

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

If others, bhikkhus, approach the Tathāgata and question him about what is possible and what is impossible as it actually is, with the knowledge that the Tathāgata possesses, the Tathāgata will answer accordingly. Just as, bhikkhus, the Tathāgata knows, as it actually is, what is possible and what is impossible, so too does the Tathāgata answer accordingly when asked.

The heart essence of the Buddha’s original teachings

#### 3. The Six Sense Bases The Channels Through Which Suffering Originates 1. [Pahānasutta - Abandoning - SN 35.24](/sn35.24) 2. [Ādittasutta - Burning - SN 35.28](/sn35.28) 3. [Avijjāpahānasutta - Abandoning Ignorance - SN 35.53](/sn35.53) 4. [Sabbupādānapariññāsutta - Full Understanding of All Clinging - SN 35.60](/sn35.60) 5. [Upavāṇasutta - Upavāṇa - SN 35.70](/sn35.70) 6. [Suññalokasutta - Empty World - SN 35.85](/sn35.85) 7. [Dvayasutta - Dyads - SN 35.93](/sn35.93) 8. [Sakkapañhasutta - Sakka’s Questions - SN 35.118](/sn35.118) 9. [Rūpārāmasutta - Delight in Forms - SN 35.136](/sn35.136) 10. [Samuddasutta - The Ocean - SN 35.228](/sn35.228) 11. [Bālisikopamasutta - Simile of the Fisherman - SN 35.230](/sn35.230) 12. [Koṭṭhikasutta - Koṭṭhika - SN 35.232](/sn35.232) 13. [Dārukkhandhopamasutta - Simile of the Log - SN 35.241](/sn35.241) 14. [Vīṇopamasutta - Simile of the Lute - SN 35.246](/sn35.246) 15. [Chappāṇakopamasutta - Simile of the Six Animals - SN 35.247](/sn35.247)

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.

Just as, bhikkhus, a man seeking heartwood, searching for the essence of heartwood, and on a quest for heartwood, taking a sharp axe, would enter the forest. There he would see a large banana tree, straight, young, and without a defect. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would peel away the outer sheaths. Peeling away the outer sheaths, he would not find even softwood, much less heartwood. A person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in the trunk of a banana tree, bhikkhus?

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

3 And what, Byagghapajja, is |accomplishment of generosity::success in charitableness [cāgasampadā]|? Here, Byagghapajja, a son of a good family lives at home with a mind free from the stain of stinginess, generous, open handed, enjoying relinquishment, responsive to requests, and joyful in sharing gifts. This, Byagghapajja, is called accomplishment of generosity.

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

2) Then, bhikkhus, after having cross-questioned, closely examined, and admonished him regarding the first divine messenger, King Yama cross-questions, closely examines, and admonishes him about the second divine messenger, saying: ‘Good man, did you not see the second divine messenger that appeared among human beings?'

An Anthology of Discourses from the Pali Canon

### 2. The Bringer of Light 1. [One Person - AN 1.170 - 1.186](/an1.170-186) 2. [The Buddha’s Conception and Birth - MN 123](/mn123) 3. The Quest for Enlightenment 1. [Seeking the Supreme State of Sublime Peace - MN 26](/mn26) 2. [The Realization of the Three True Knowledges - MN 36](/mn36) 3. [The Ancient City - SN 12.65](/sn12.65) 4. [The Decision to Teach - MN 26](/mn26#full-awakening) 5. [The First Discourse - Setting in Motion of the Wheel of Dhamma - SN 56.11](/sn56.11)

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

So, Vaccha, let me question you instead; answer as you see fit.

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

Having spoken thus, the elder bhikkhus said to the venerable Khemaka: “Friend Khemaka, we did not ask you these questions to trouble you, but because you are capable of explaining, teaching, establishing, revealing, analyzing, and elucidating the Blessed One’s teaching in detail. And this, venerable Khemaka, you have done: you have explained, taught, established, revealed, analyzed, and elucidated the Blessed One’s teaching in detail.”

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.

“Then, Brahmin, let me ask you a question in return. Answer as you see fit. What do you think, Brahmin, are you skilled in the path to Rajagaha?”

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

“Bhikkhus, these are the eight gifts of a |true person::good person, worthy one, awakened being [sappurisa]|. What are the eight?

The young deity Kassapa, on Buddha’s invitation, shares a verse on the instruction for a bhikkhu.

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

The Buddha explains to the brahmin householders of Sālā the causes of rebirth in states of loss or in good destinations, emphasizing the importance of ethical and wholesome conduct. He outlines ten kinds of misconduct and ten kinds of wholesome conduct, illustrating how these actions lead to different outcomes after death.

And how, householders, are there four kinds of verbal conduct that are unethical and unwholesome behaviors? Here, householders, some |speaks falsely::who lies [musāvādī]|. When summoned to a court, appearing before an assembly, among one's relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ he says, ‘I know,’ when he does not know; or he says, ‘I do not know,’ when he does know; or he says, ‘I saw,’ when he did not see; or he says, ‘I did not see,’ when he did see. Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he knowingly speaks a deliberate lie.

Developing and cultivating diligence in wholesome states secures both benefits—those pertaining to the present life and those pertaining to the hereafter.

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

Developing the four bases of psychic powers can lead from the near shore to the far shore.

“Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, lead from the near shore to the |far shore::beyond, across, over, epithet of Nibbāna [pāra]|.

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.

1 Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past,’ and I said to them: “Is it true, venerable sirs, that you hold such a doctrine and view as this: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past?" And when questioned in this way, they acknowledge it, saying: ‘Yes.’ Then I say to them: ‘In that case, venerable sirs, you must also say that those |who kill living beings::who destroy life [pāṇātipātī]| do so due to what was done in the past, those |who take what is not given::who steal [adinnādāyī]| do so due to what was done in the past, those |who engage in sexual misconduct::who harm others through sexual activity [kāmesumicchācārī]| do so due to what was done in the past, those |who speak falsely::who lie [musāvādī]| do so due to what was done in the past, those who speak divisively do so due to what was done in the past, those |who speak harshly::who speak using rough words, rudely, or in an unkind manner [pharusavācā]| do so due to what was done in the past, those |who chatter frivolously::who talk rubbish, who gossip [samphappalāpī]| do so due to what was done in the past, those who |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| have it due to what was done in the past, those |with a malicious mind::evil-minded, hateful [byāpannacitta]| are so due to what was done in the past, and those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| are so due to what was done in the past.’

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

‘Then, friends, I shall ask you a question in return. Answer it as you like. What do you think, friends? Can King Seniya Bimbisāra of Magadha abide without moving his body or uttering a word, perfectly at ease for seven days and nights?’

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

“Bhikkhus, for those wanderers of other sects who speak in such a way, one should ask: ‘Friends, what is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of sensual pleasures? What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience?’ Being questioned thus, bhikkhus, wanderers of other sects will fail to account for the matter, and what is more, they will fall into confusion. Why is that? Because, bhikkhus, it lies beyond their domain. I do not see anyone in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners, who could satisfy the mind with a reply to these questions, except for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or his disciple or one who has learned it from them.

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

When he had finished, the Blessed One said to the venerable Ānanda: “Ānanda, I do not recall having seen the wanderer Potaliputta, let alone having had such a conversation with him. Though the wanderer Potaliputta’s question should have been answered through analytical explanation, this vain man Samiddhi answered it categorically.”

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.

Then, it occurred to the Blessed One, “This young man conducts himself well. Perhaps I should question him.”

The four bases of psychic powers are noble and lead to liberation.

“Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, are noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|; they lead one who practices rightly to the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.

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.

It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the Teacher might ask a series of questions of me to teach the Dhamma to the bhikkhus, not by asking a series of questions of another bhikkhus to teach the Dhamma to the bhikkhus!’ And it is possible that the Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of that bhikkhu to teach the Dhamma to the bhikkhus. Thinking thus, ‘The Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of me to teach the Dhamma to the bhikkhus,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.

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

“Venerable sir, these various kinds of views that arise in the world—connected with |beliefs::doctrines, theories [vāde]| about the self or connected with beliefs about the world—|does the abandoning and relinquishing of these views come about in a bhikkhu who is attending only to the beginning [of his training]::Per the commentary on the middle length discourses, this question refers to one who has only reached the initial stages of insight meditation without attaining stream-entry. The type of abandonment under discussion is abandoning by wearing away, which is accomplished only by the path of the stream-entry. Venerable Mahā Cunda posed this question because some meditators were overestimating their achievement, thinking they had abandoned such views while they had not really eradicated them.|?”

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]|.

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.

and learned ascetics, skilled, well-versed in the doctrines of others, as sharp as hairsplitting marksmen; they wander about, as it were, shooting down the views of others with their sharp intellect. When they hear: ‘The ascetic Gotama will arrive at such-and-such a village or town,’ they construct a question thus: ‘We will approach the ascetic Gotama and ask him this question. If, when asked, he answers in this way, we will refute him on that basis. And if he answers otherwise, we will still raise a dispute against him.’ Then they hear, ‘The ascetic Gotama has arrived at such-and-such a village or town.’ They approach the ascetic Gotama. And the ascetic Gotama instructs them, encourages them, fires them up, and gladdens them with a talk on the Dhamma. Having been instructed, encouraged, fired up, and gladdened by the ascetic Gotama’s Dhamma talk, they do not so much as ask him their question, so how could they possibly raise a debate? Instead, they invariably invariably ask the ascetic Gotama for permission to go forth from the household life into homelessness. And the ascetic Gotama gives them the going forth. Not long after they have gone forth, dwelling |secluded::detached, solitary, withdrawn [vūpakaṭṭha]|, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]|, by realizing for themselves with |direct knowledge::experiential understanding [abhiññāya]| the ultimate goal of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, they abide in it.

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

“Good, friend!" those bhikkhus satisfied and rejoiced in Venerable Sāriputta’s words, and then they asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”

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

“Bhikkhus, before my awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I developed and frequently practiced five qualities. What five?

The Buddha contrasts the undeveloped and developed mind.

“Bhikkhus, I do not see any other single thing that, when undeveloped, is as |ineffective::not ready or fit for any act or use [akammaniya]| as the mind. An undeveloped mind is ineffective.”

The Buddha describes three persons based on how they respond to anger. One person is like a line etched on rock, another like a line etched on ground, and the third like a line etched on water.

“Bhikkhus, there are these three kinds of persons found existing in the world. What three? The person who is like |a line etched on rock::an inscription on rock [pāsāṇalekhūpama]|, the person who is like a line etched on ground, and the person who is like a line etched on water.

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

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

The Buddha explains the four qualities of speech that is well-spoken - 1) speaking only what is well spoken, 2) speaking only the Dhamma, 3) speaking only what is pleasing, and 4) speaking only the truth. The Venerable Vaṅgīsa then praises the Buddha’s teaching with verses on the nature of well-spoken speech.

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

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.

Sāriputta, there are certain ascetics and brahmins who hold this view and say: ‘As long as a person is young, youthful, with black hair, endowed with the blessings of youth, and in the prime of life, he is endowed with the highest lucidity of wisdom. But when this person becomes old, elderly, advanced in years, having reached the final stage of life, being eighty, ninety, or a hundred years old, he declines from that lucidity of wisdom.’ But it should not be seen like this, Sāriputta. Now, Sāriputta, I am aged, grown old, elderly, advanced in years, having come to the last stage of life. I have reached eighty years of age. Here, Sāriputta, I have four disciples who live for a hundred years, endowed with the highest mindfulness, retention, persistence, and lucidity of wisdom. Just as, Sāriputta, a strong archer, trained, practiced, experienced, with little difficulty could shoot an arrow across the shadow of a palm tree, so too, with such highest mindfulness, retention, persistence, and lucidity of wisdom, they might repeatedly ask me questions about the four foundations of mindfulness. Each time they asked, I would answer, and having answered, they would remember my answers and would not ask again about what had been answered. Except when eating, drinking, chewing, or savoring food, performing bodily functions, or resting to dispel fatigue, the Tathāgata’s teaching of the Dhamma would remain uninterrupted, as would the Tathāgata’s speech on the Dhamma and responses to questions. Even if these four disciples, who live for a hundred years, were to attend to me on a stretcher after a hundred years pass, there would be no change in the lucidity of the Tathāgata’s wisdom.

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.

Bhikkhus, there are two kinds of |quests::searching, seeking, inquiring, pursuit [pariyesanā]| - the noble quest and the ignoble quest.

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.

### The Noble Quest

The Buddha explains the importance of mindfulness of the body in partaking in the deathless.

“Bhikkhus, those who do not partake in mindfulness of the body do not partake in the |deathless::deathless state, epithet of Nibbāna [amata]|. Bhikkhus, those who partake in mindfulness of the body partake in the deathless.”

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.

“How does he see, how does he behave, the one who is said to be ‘peaceful’? When asked by me, O Gotama, describe the |exemplary::worthy, noble [uttama]| person.”

The Buddha explains the importance of developing a radiant mind, a mind of loving-kindness and the consequences of negligence, diligence, and laziness.

“Bhikkhus, this mind is |radiant::shining, bright, brilliant [pabhassara]|, but it is defiled by incoming defilements. The uninstructed ordinary person does not understand this as it truly is. Therefore, I say that there is no mental development for the uninstructed ordinary person.”

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

At Sāvatthi.

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

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

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

Mind precedes all |things::phenomena, mental qualities [dhammā]|, Mind is their chief, they are mentally produced; If with an |upset::angry, irritable or offended [paduṭṭha]| mind, one speaks or acts; |Suffering::discontentment, discomfort, stress [dukkhamanveti]| follows them, like the wheel that follows the foot of the ox.

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

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

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

“Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected.”

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

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

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

At Sāvatthi.

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

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

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

At Sāvatthi.

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

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

The Buddha could live for an aeon due to his mastery of the four bases of psychic powers, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof. Then, early in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Vesāli for alms. After going on almsround in Vesāli and returning from his almsround after his meal, the Blessed One addressed Venerable Ānanda: “Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day’s abiding.”

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

At Sāvatthi.

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

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

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

At Sāvatthi.

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

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

The Buddha explains the four cases of taking up practices, based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future.

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

The Buddha 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.

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

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

“Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit.

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

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at |Migāramāta’s mansion::name of a monastery outside Sāvatthī, built by Visākhā; lit. Migāra’s Mother’s Hall [migāramātupāsāda]| together with a large gathering of well-known elder disciples—namely, the Venerable Sāriputta, the Venerable Mahāmoggallāna, the Venerable Mahākassapa, the Venerable Mahākaccāyana, the Venerable Mahākoṭṭhika, the Venerable Mahākappina, the Venerable Mahācunda, the Venerable Anuruddha, the Venerable Revata, the Venerable Ānanda, and many other distinguished elder disciples.

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

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

On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation. Venerable Mahākaccāna elaborates on this by thoroughly examining the dependent arising of phenomena, beginning with the six sense bases—eye, ear, nose, tongue, body, and mind.

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