The Buddha explains the benefits of developing mindfulness of death, and how to cultivate it with diligence for the wearing away of the mental defilements.

"Bhikkhus, 1) take the bhikkhu who develops mindfulness of death in this way: 'May I live just a night and a day so that I may attend to the Blessed One's teaching. I could then accomplish much!' 2) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just a day so that I may attend to the Blessed One's teaching. I could then accomplish much!' 3) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just the time it takes to eat a single alms meal so that I may attend to the Blessed One's teaching. I could then accomplish much!' 4) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just the time it takes to chew and swallow four or five mouthfuls of food so that I may attend to the Blessed One's teaching. I could then accomplish much!' These, bhikkhus, are the bhikkhus who dwell |negligently::inattentively, carelessly [pamatta]| and develop mindfulness of death sluggishly, not for 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]|.

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.

> After the Buddha's passing, a record of what he said was maintained as an oral tradition. Those who heard the teachings would periodically meet with others for communal recitations of what they had heard and memorized. In due course, these recitations from memory were written down, laying the basis for all subsequent Buddhist literature. The Pāli Canon is one of the earliest of these written records and the only complete early version that has survived intact. Within the Pāli Canon, the texts known as the Nikāyas have the special value of being a single cohesive collection of the Buddha's teachings in his own words. These teachings cover a wide range of topics; they deal not only with renunciation and liberation, but also with the proper relations between husbands and wives, the management of the household, and the way countries should be governed. They explain the path of spiritual development—from generosity and ethics, through mind training and the realization of wisdom, all the way up to the attainment of liberation."

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

When these four bases of psychic powers have been developed and frequently practiced in this way, with the purified |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]| surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and one understands beings according to their actions: 'These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.' Thus with the purified divine eye surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and understands beings according to their actions.

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.

Again, bhikkhus, a bhikkhu dwells observing the mental qualities in and of themselves with regard to the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the five aggregates that are subject to being held onto as a self? Here, bhikkhus, a bhikkhu understands: 'Such is |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]|, such is the arising of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |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]|, such is the arising of perception, such is the passing away of perception; such are |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]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |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]|, such is the arising of consciousness, such is the passing away of consciousness';

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.

Then, bhikkhus, it occurred to me: 'The |Dhamma::mental quality, state [dhamma]| I have attained is |profound::hard to fathom [gambhīra]|, hard to perceive, difficult to comprehend, |tranquil::peaceful, calm [santa]|, sublime, |beyond the realm of conjecture::outside the realm of thought, beyond logic [atakkāvacara]|, subtle, to be experienced by the wise.' But this generation delights in attachment, is devoted to attachment, and is pleased with attachment. For a generation that delights in attachment, is devoted to attachment and is pleased with attachment, this state is difficult to see - that is, the |general law of conditionality::actuality of dependence [idappaccayatā]| and |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|. And this state too is difficult to see - that is, |the stilling of all formations::calming of all intentions, volitions, mental activities [sabbasaṅkhārasamatha]|, the |relinquishing of all acquisitions::letting go of all attachments, releasing of all 'I', 'me', 'mine' making [sabbūpadhipaṭinissagga]|, |wearing away of craving::depletion of craving, wanting, yearning, passion [taṇhākkhaya]|, fading of desire, ending, Nibbāna. If I were to teach the Dhamma and others did not understand me, it would be wearying and troublesome for me.'

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 and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. What is that one quality? It is |recollection of the Saṅgha::reflection on the qualities of the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅghānussati]|. This, bhikkhus, is the one quality that, when cultivated 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 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 |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|? 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 called the noble truth of the ending of suffering.

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.

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.

Suppose, Udāyī, there were a householder or householder's son, rich, affluent, and wealthy, with several piles of gold coins, with several piles of grains, with several fields, with several properties, with several wives, and with a host of servants and maidservants. Then he sees a bhikkhu who has gone to the park, with well-washed hands and feet, having eaten delicious food, sitting in the cool shade, practicing devoted to the higher mind. He thinks: ‘How pleasant is the state of being a bhikkhu! How healthy is the state of being a bhikkhu! If only I could shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ And he is able to let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants—to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness. Now suppose someone were to say: ‘The bonds by which that householder or householder's son is bound such that he can let go of all those several piles of gold coins, all those several piles of grains, all those several fields, all those several properties, all those several wives, and all those hosts of servants and maidservants; to shave off his hair and beard, put on the ochre robes, and go forth from the household life into homelessness, are for him a strong bond, a strenuous tie, a solid bond, an undecaying tether, a massive weight, a wooden yoke’—would that person, Udāyī, be speaking rightly?”

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

Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. ... At that time, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, 'one who dwells equanimous, mindful, and at ease.' ... At that time, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. At that time, he does not wish for his own affliction, nor for another's affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.

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, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |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]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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

1) The announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; 2) the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; 3) the announcing, ..., and the exposition of the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; 4) the announcing, ..., and the exposition of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

3 And what, bhikkhus, is the peril of whirlpools? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: 'I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.' Then, after he has thus gone forth, in the morning he dresses, takes his alms bowl and outer robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established |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]|, with his sense faculties |unrestrained::uncontrolled, unguarded [asaṁvuta]|. He sees a householder or a householder's son there enjoying himself, indulging in and engaging with the five |objects of sensual pleasure::sensual stimulation [kāmaguṇa]|. He thinks to himself: 'Formerly, when I was a layperson, I enjoyed myself, indulging and engaging with the five objects of sensual pleasure. My family has |wealth::possessions, property, riches [bhoga]|. I can enjoy that wealth and also do meritorious deeds. Let me now give up the training and return to the household life so that I can enjoy that wealth and also do meritorious deeds.' So he gives up the training and returns to the household life. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of whirlpools. The peril of whirlpools, bhikkhus, is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.

Venerable Sāriputta explains how all wholesome teachings are encompassed by the Four Noble Truths. He then explains the four great elements of earth, water, fire and wind.

"Just as, friends, the footprints of all jungle creatures are encompassed by the elephant's footprint, which is declared the largest due to its size; similarly, friends, all wholesome teachings are encompassed by the Four Noble Truths. Which four? They are the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering.'

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, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| is a maker of limitation, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a maker of limitation, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a maker of limitation. In a bhikkhu |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, these [passion, aversion, and illusion] are abandoned, cut off at the root, made like a palm stump, obliterated, and are no more subject to future arising. Friends, as far as boundless releases of the mind extend, the |unshakeable release of the mind::unassailable, unwavering and indisputable liberation of the mind [akuppa + cetovimutti]| is considered the best. And that unshakeable release of the mind is empty of passion, empty of aversion, and empty of illusion.

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.

“Bhikkhus, suppose that in the last month of the hot season, the seed pod of a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper were to ripen and fall at the foot of a Sal tree. Then, bhikkhus, the deity dwelling in that Sal tree would become frightened, agitated, and alarmed; but then that Sal tree inhabiting deity would be consoled by its friends, companions, kin and relatives—by the deities of groves, the deities of forests, the deities of trees, and the deities inhabiting medicinal herbs, grasses, and forest plants—who would assemble and reassure it, saying: ‘Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish.’ Yet, bhikkhus, it happens that neither does a peacock swallow it, nor does a deer eat it, nor does a wildfire burn it, nor does a woodsman uproot it, nor do termites destroy it, and the seed, drenched by the rain of the monsoon clouds, sprouts and takes root. Then, that māluvā creeper, tender, soft, and delicate, extends itself around the Sal tree. Then, bhikkhus, the deity dwelling in that Sal tree reflects: ‘Seeing what future danger in the māluva creeper seed did my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—assemble and console me, saying: "Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish." Pleasant is the touch of this tender, soft, and delicate māluva creeper.’ Then, that māluvā creeper gradually overgrows the Sal tree. Having overgrown the Sal tree, it forms a canopy above it, produces a dense tangle, and weighs it down. Weighed down by the creeper, the large and massive branches of the Sal tree split and break apart. Then, bhikkhus, the deity dwelling in that Sal tree laments: ‘Indeed, this is why my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—seeing future danger in the parasitic māluvā creeper seed, assembled and consoled me, saying: "Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish." But because of this parasitic māluvā creeper seed, I now experience painful, agonizing, piercing feelings.’

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.

Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people break into houses, plunder wealth, commit burglary, ambush highways, seduce others' wives, and when they are caught by the authorities, kings subject them to various forms of torture and punishment: they are whipped with lashes, beaten with bamboo canes, struck with clubs; they have their hands cut off, their feet cut off, both their hands and feet cut off, their ears cut off, their nose cut off, their ears and nose cut off. They are subjected to the 'sour pot,' the 'bald shave,' 'Rāhu's mouth,' the 'fiery wreath,' the 'blazing hand,' the 'grass twist,' wearing the 'bark dress,' the 'black antelope,' the 'meat hook,' the 'silver coins,' 'caustic peeling,' the 'spinning bar,' the 'straw chair,' being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, 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.' This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One's disciples is practicing the good way.’

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

When you think these eight thoughts of a great person, Anuruddha, then, whenever you wish, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, you will enter and dwell in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

The Buddha uses a simile of a cat and a mouse to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

For this, bhikkhus, is death in the Noble One's |Vinaya::code of monastic discipline rules, training [vinaya]|: that one gives up the training and |reverts back to the household life::returns to lay-life, secular world [hīnāyāvattati]|. This is deadly suffering: that one commits a certain |defiled::tainted, corrupted [saṅkiliṭṭha]| offense of a kind that allows for rehabilitation.

An Anthology of Discourses from the Pali Canon

### 9. Shining the Light of Wisdom 1. Images of Wisdom 1. Wisdom as a Light - AN 4.143 2. Wisdom as a Knife - MN 146 2. [The Conditions for Wisdom - AN 8.2](/an8.2) 3. [A Discourse on Right View - MN 9](/mn9) 4. The Domain of Wisdom 1. By Way of the Five Aggregates 1. [Phases of the Aggregates - SN 22.56](/sn22.56) 2. [A Catechism on the Aggregates - SN 22.82](/sn22.82) 3. [The Characteristic of Nonself - SN 22.59](/sn22.59) 4. [Impermanent, Suffering, Nonself - SN 22.45](/sn22.45) 5. [A Lump of Foam - SN 22.95](/sn22.95) 2. By Way of the Six Sense Bases 1. [Full Understanding - SN 35.26](/sn35.26) 2. [Burning - SN 35.28](/sn35.28) 3. Suitable for Attaining Nibbāna - [SN 35.147](/sn35.147), [SN 35.148](/sn35.148), [SN 35.149](/sn35.149) 4. [Empty is the World - SN 35.85](/sn35.85) 5. [Consciousness Too Is Nonself - SN 35.234](/sn35.234) 3. By Way of the Elements 1. [The Eighteen Elements - SN 14.1](/sn14.1) 2. The Four Elements - [SN 14.37](/sn14.37), [SN 14.38](/sn14.38), [SN 14.39](/sn14.39) 3. [The Six Elements - MN 140](/mn140#six-elements) 4. By Way of Dependent Origination 1. [What is Dependent Origination? - SN 12.1](/sn12.1) 2. [The Stableness of the Dhamma - SN 12.20](/sn12.20) 3. [Forty-Four Bases of Knowledge - SN 12.33](/sn12.33) 4. [A Teaching by the Middle - SN 12.15](/sn12.15) 5. [The Continuance of Consciousness - SN 12.38](/sn12.38) 6. [The Origin and Passing of the World - SN 12.44](/sn12.44) 5. By Way of the Four Noble Truths 1. [The Truths of All Buddhas - SN 56.24](/sn56.24) 2. [These Four Noble Truths Are Actual - SN 56.20](/sn56.20) 3. [A Handful of Leaves - SN 56.31](/sn56.31) 4. [Because of Not Understanding - SN 56.21](/sn56.21) 5. [The Precipice - SN 56.42](/sn56.42) 6. [Making the Breakthrough - SN 56.32](/sn56.32) 7. [The Destruction of the Taints - SN 56.25](/sn56.25) 5. The Goal of Wisdom 1. [What is Nibbāna - SN 38.1](/sn38.1) 2. Thirty-Three Synonyms for Nibbāna - [SN 43.12](/sn43.12), [SN 43.13](/sn43.13), [SN 43.14-43](/sn43.14-43), [SN 43.44](/sn43.44) 3. [There is That Base - Ud 8.1](/ud8.1) 4. [The Unborn - Ud 8.3](/ud8.3) 5. [The Two Nibbāna Elements - ITI 44](/iti44) 6. [The Fire and the Ocean - MN 72](/mn72)

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.

5 And for the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, and dependent on my actions. Whatever actions I will do—whether good or bad—I will be the heir of those actions'? Beings engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, such misconduct is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: 'I am the owner of my actions, the heir of my actions, born of my actions, related to my actions, and dependent on my actions. Whatever actions I will do—whether good or bad—I will be the heir of those actions.'

The Buddha describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.

And how, bhikkhus, do I declare someone to be a brahmin possessing the threefold knowledge through the Dhamma, and not through mere repetition of what is said? Here, bhikkhus, a bhikkhu recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.' Thus, he recollects his manifold past lives, in detail and with distinguishing features. This is the first knowledge he has attained: |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is |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 |determined::resolute, applying oneself [pahitatta]|.

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 describes the six unsurpassable things among seeing, listening, acquisitions, training, service, and recollection.

6 And what is the |unsurpassable in recollection::the highest in reflections [anussatānuttariya]|? Here, bhikkhus, someone recollects the obtaining of a child, recollects the obtaining of a partner, recollects the acquiring of riches, or recollects various kinds of acquisitions; or else they recollect an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this recollection—I do not deny it. But this kind of recollection is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence recollects the Tathāgata or on a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in recollection. This kind of recollection leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in recollection.

The Buddha explains the vastness of an aeon using a simile of removing mustard seeds from an iron city.

"Suppose, bhikkhu, there were city made of iron, a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| long, a yojana wide, and a yojana high, completely filled with mustard seeds, packed tightly into pellets or balls. At the end of every hundred years, a man would remove one mustard seed from the city. Sooner, bhikkhu, that vast collection of mustard seed pellets would be exhausted by this process, but not so an aeon. So long is an aeon, bhikkhu. And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons.

The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

The Buddha explains the benefits of associating with virtuous bhikkhus and the development of the seven awakening factors.

"Bhikkhus, those bhikkhus who are accomplished in |virtue::ethical conduct, moral integrity [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, |wisdom::insight, knowing [ñāṇa]|, |liberation::release, deliverance, freedom, emancipation [vimutti]|, and |the wisdom and vision of liberation::total understanding of emancipation, knowing and seeing of release, understanding and insight into liberation [vimutti + ñāṇa + dassana]| — I say that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and even going forth with [faith in] them is of great benefit. Why is that so? Because, bhikkhus, after hearing the Dhamma from such bhikkhus, one withdraws in two ways: by bodily seclusion and by mental seclusion. Dwelling thus secluded, one remembers and reflects on that Dhamma.

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

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

The Buddha 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.

Bhikkhus, for an learned disciple of the Noble Ones, gain arises. They reflect: 'This gain that has arisen is impermanent, unsatisfactory, and subject to change.' They understand it as it truly is. Loss arises ... fame arises ... disgrace arises ... blame arises ... praise arises ... pleasure arises ... pain arises. They reflect: 'This pain that has arisen is impermanent, unsatisfactory, and subject to change.' They understand it as it truly is.

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.

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from ||[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

When these four bases of psychic powers have been developed and frequently practiced in this way, with the purified |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]| surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and one understands beings according to their actions: 'These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.' Thus with the purified divine eye surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and understands beings according to their actions.

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

In this way, Bāhiya, you should train. When for you, Bāhiya, in what is seen, there will merely be the seen, in what is heard, there will merely be the heard, in what is sensed, there will merely be the sensed, in what is cognized, there will merely be the cognized, then, Bāhiya, you will not be 'by that.' When you are not 'by that,' then, Bāhiya, you will not be 'in that.' When you are not 'in that,' then, Bāhiya, you will be |neither here::without holding on to a frame of reference of 'here', of this world [nevidha]|, |nor there::without holding on to a frame of reference of 'there', of another world [na + huraṃ]|, |nor in-between the two::without holding on to a frame of reference of progress, of transit, of moving from 'here' to 'there' [na + ubhayamantarena]|. Just this is the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|."

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.

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.

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

Then, Vaccha, as much as you wish, with the divine eye, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions: 'These beings, indeed, endowed with bad conduct of body, speech, and mind, revilers of the Noble Ones, with wrong views, undertaking actions under the influence of wrong views, with the break-up of the body, after death, have been reborn in a state of misery, a bad destination, a lower realm, in hell; but these beings, indeed, endowed with good conduct of body, speech, and mind, not revilers of the Noble Ones, with right views, undertaking actions under the influence of right views, with the break-up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions. You will achieve directly knowing of that, whenever there is an appropriate basis.

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

And following that, I came to |experientially understand::directly know, realize [abbhaññāsi]| aging and death; the arising of aging and death; the ending of aging and death; the way of practice leading to the end of aging and death. Following that, I came to experientially understand birth ... experientially understand existence ... experientially understand clinging ... experientially understand craving ... experientially understand felt experience ... experientially understand contact ... experientially understand the six sense bases ... experientially understand name and form ... experientially understand consciousness. Following that, I came to experientially understand |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|; the arising of intentional constructs; the ending of intentional constructs; the way of practice leading to the ending of intentional constructs.

King Pasenadi expresses deep sorrow over his grandmother's death. The Buddha teaches him that all beings, without exception, are subject to death and cannot escape it, likening it to a potter's pots that are all bound to break.

“My grandmother, venerable sir, has passed away. She was old, aged, elderly, advanced in years, having reached the final stage of life, she was one hundred and twenty years old. Venerable sir, my grandmother was dear and beloved to me. If, venerable sir, by means of the |elephant treasure::one of the seven treasures of a universal ruler [hatthī + ratana]| I could have redeemed her from death, I would have given away even the elephant treasure so that she would not have passed away. If, venerable sir, by means of the |horse treasure::one of the seven treasures of a universal ruler [assa + ratana]| I could have redeemed her from death, I would have given away even the horse treasure so that she would not have passed away. If, venerable sir, by means of an excellent village I could have redeemed her from death, I would have given away even an excellent village so that she would not have passed away. If, venerable sir, by means of the country area I could have redeemed her from death, I would have given away even the country area so that she would not have passed away.”

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

4) Furthermore, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He suffuses, pervades, fills, and permeates his entire body with a purified and clear mind, so that there is no part of his body that is not suffused by this purified and clear mind. Just as, bhikkhus, a person covered from head to toe in a spotless white cloth with no part of his body uncovered. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. This, bhikkhus, is the fourth cultivation of the noble fivefold right collectedness.

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

“It is wonderful, friends, it is marvelous, the great psychic power and great might of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|! For he is able to know about the Buddhas of the past — who attained to final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, cut [the tangle of] proliferation, cut off the cycle, ended the round, and surmounted all suffering — that for those Blessed Ones their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state [of collectedness] was thus, their wisdom was thus, their abiding [in attainments] was thus, their liberation was thus.”

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

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.'"

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' '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]|.' 'I know these |taints::defilements, pollutants [āsava]|,' I directly knew as it actually is, 'This is the arising of these taints,' I directly knew as it actually is, 'This is the ending of these taints,' I directly knew as it actually is, 'This is the way of practice leading to the ending of these taints,' I directly knew as it actually is.

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, has arrived at Icchānaṅgala and is dwelling in the Icchānaṅgala forest grove. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this 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]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”

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, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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.

Then that deity, having landed on the ground, said to the venerable Samiddhi: “You have gone forth while young, bhikkhu, with soft black hair, endowed with the blessing of youth, in the |formative phase of life::the early, formative stage of life, before engagement in worldly or sensual pursuits [paṭhama + vayas]|, who has not yet dabbled in sensual pleasures. Enjoy the human pleasures, bhikkhu; do not abandon the directly visible to chase what is |time-consuming::involving time, lit. related to time [kālika]|.”

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

Then that bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached the Blessed One. After approaching, he said to he Blessed One: "Venerable sir, here I approached a certain bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the six sense bases, to that extent, friend, a bhikkhu's vision is well purified.' Dissatisfied with the explanation given by that bhikkhu, I approached another bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the five aggregates that are subject to being held onto as a self, to that extent, friend, a bhikkhu's vision is well purified.' Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the four great elements, to that extent, friend, a bhikkhu's vision is well purified.' Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: 'To what extent, friend, is a bhikkhu's vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: 'Friend, when a bhikkhu knows, as it truly is, 'whatever is subject to arising, all that is subject to ending,' to that extent, a bhikkhu's vision is well purified.' Dissatisfied with the explanation given by that bhikkhu, venerable sir, I have now approached the Blessed One. Venerable sir, to what extent is a bhikkhu's vision well purified?"

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.

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he 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]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as 'one who dwells equanimous, mindful and at ease.' With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

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.'

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

If he wishes: 'May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' he is capable of realizing it, there being a suitable basis.

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.

I know hell, Sāriputta, and the path to hell, and the practice that leads to hell; and how someone who practices that way, with the breaking up of the body, after death, arises in a state of loss, a bad destination, a plane of misery, in hell — I know that too. I know the animal realm, Sāriputta, and the path to the animal realm, and the practice that leads to the animal realm; and how someone who practices that way, with the breaking up of the body, after death, arises in the animal realm — I know that too. I know the realm of ghosts, Sāriputta, and the path to the realm of ghosts, and the practice that leads to the realm of ghosts; and how someone who practices that way, with the breaking up of the body, after death, arises in the realm of ghosts — I know that too. I know human beings, Sāriputta, and the path to the human world, and the practice that leads to the human world; and how someone who practices that way, with the breaking up of the body, after death, arises among humans — I know that too. I know the gods, Sāriputta, and the path to the world of gods, and the practice that leads to the world of gods; and how someone who practices that way, with the breaking up of the body, after death, arises in a good destination, a heavenly world — I know that too. I know Nibbāna, Sāriputta, and the path to Nibbāna, and the practice that leads to Nibbāna; and how someone who practices that way, with the wearing away of the mental defilements, attains in this very life the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge — I know that too.

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.

And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit? |Farming::agriculture, ploughing [kasi]|, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit? Farming again, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit? |Trade::trafficking, dealing [vaṇijjā]|, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit? Trade again, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit.

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

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

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

Once, King Pasenadi of Kosala was sitting to one side, and he said to the Blessed One: "Here, venerable sir, when I was alone in seclusion, a reflection arose in my mind: 'Who are dear to themselves, and who are not dear to themselves?'"

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

2) And what, bhikkhus, is taking the world as one's authority? Here, bhikkhus, having gone to the forest, to the foot of a tree, or to an empty dwelling, a bhikkhu reflects thus: 'I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: "I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned. Having gone forth from the household life into homelessness, I might think sensual thoughts, thoughts of ill will, or thoughts of harming. But the population of the world is vast. In the vast population of the world, there are ascetics and brahmins |with psychic powers::possessing psychic potency, supernormal power [iddhimant]|, who have the divine eye, and who know the minds of others. They would know me thus:

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

And how, bhikkhus, does a person attain final Nibbāna without exertion in this very life? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| 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]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as 'one who dwells equanimous, mindful and at ease.' With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |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]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He lives relying on these five powers of a trainee: the power of confidence, the power of moral shame, the power of moral dread, the power of persistence, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna without exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna without exertion in this very life.

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, with the ending of ignorance, intentional constructs cease; with the ending of intentional constructs, consciousness ceases; with the ending of consciousness, name and form cease; with the ending of name and form, the six sense bases cease; with the ending of the six sense bases, contact ceases; with the ending of contact, sensation ceases; with the ending of felt experience, craving ceases; with the ending of craving, clinging ceases; with the ending of clinging, 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 is the ending of this whole mass of suffering. 'Ending, ending,' bhikkhus, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of."

In the far past, the Buddha Vipassī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, 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. 'Ending, ending,' thought the bodhisatta Vipassī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Sikhī prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, 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. 'Ending, ending,' thought the bodhisatta Sikhī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, 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. 'Ending, ending,' thought the bodhisatta Vessabhū, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Kakusandha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, 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. 'Ending, ending,' thought the bodhisatta Kakusandha, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Koṇāgamana prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, 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. 'Ending, ending,' thought the bodhisatta Koṇāgamana, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

In the far past, the Buddha Kassapa prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

Thus, 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. 'Ending, ending,' thought the bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' '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]|.' I directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

Further, Upavāṇa, the bhikkhu, having felt a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body, experiences the tangible object as well as passion for the tangible object. Since passion exists within him regarding tangible objects, he discerns: ‘There is passion within me regarding tangible objects.’ Because of that, Upavāṇa, the bhikkhu—having felt a tangible object with the body, and experiencing the tangible object and passion for the tangible object, and since passion exists within him regarding tangible objects—discerns: ‘There is passion within me regarding tangible objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.