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 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.

> “The Buddha's discourses preserved in the Pāli Canon are called suttas, the Pāli equivalent of the Sanskrit word sūtras. Although the Pāli Canon belongs to a particular Buddhist school—the Theravāda, or School of the Elders—the suttas are by no means exclusively Theravāda Buddhist texts. They stem from the earliest period of Buddhist literary history, a period lasting roughly a hundred years after the Buddha's death, before the original Buddhist community divided into different schools. The Pāli suttas have counterparts from other early Buddhist schools now extinct, texts sometimes strikingly similar to the Pāli version, differing mainly in settings and arrangements but not in points of doctrine. The suttas, along with their counterparts, thus constitute the most ancient records of the Buddha's teachings available to us; they are the closest we can come to what the historical Buddha Gotama himself actually taught. The teachings found in them have served as the fountainhead, the primal source, for all the evolving streams of Buddhist doctrine and practice through the centuries. For this reason, they constitute the common heritage of the entire Buddhist tradition, and Buddhists of all schools who wish to understand the taproot of Buddhism should make a close and careful study of them a priority.”

The Buddha explains the four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure.

The principle of right |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]|, bhikkhus, also ranks as a foremost, ancient, traditional, timeless, and pure Dhamma principle. It has never been altered or mixed, will not be confounded, and is esteemed by ascetics, brahmins, and the wise.

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

“Bhikkhus, for a bhikkhu practicing in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the natural way of expressing himself: when speaking of being such a practitioner, he speaks only in terms of the Dhamma, not in terms of what is not the Dhamma. When thinking, he thinks only Dhamma-aligned thoughts, not thoughts contrary to the Dhamma. Or, having transcended both, he abides with |equanimity::mentally poised, mentally balanced, equanimous, non-reactive, looking on [upekkhaka]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself. Read [SN 47.2 Sati sutta - Mindfulness](/sn47.2) to learn more [sata]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|.”

The Buddha’s first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

'In regards to this noble truth of the way of practice leading to the ending of suffering’, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of the way of practice leading to the ending of suffering should be developed’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of the way of practice leading to the ending of suffering has been developed’, vision, insight, wisdom, true knowledge, and clarity arose in me.

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.’

The four things that lead to the growth of wisdom.

“Bhikkhus, these four things lead to the growth of wisdom. What four? Associating with good people, listening to the true Dhamma, |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso manasikāra]|, and practicing in accordance with the Dhamma. These are the four things that lead to the growth of wisdom.”

The Buddha explains the five barriers and five shackles of the mind that prevent a bhikkhu from coming to growth, increase, and fulfillment in his teaching and training.

Furthermore, bhikkhus, a bhikkhu engages in the spiritual life aspiring to some order of gods thus, ‘By this virtue, this spiritual practice, this austerity, or this spiritual life, I will become a god or one of the gods.’ The mind of such a bhikkhu does not incline towards exertion, investigation, perseverance, and striving. Because his mind does not incline towards exertion, investigation, perseverance, and striving, this is the fifth shackle of the mind that has not been severed. These are the five shackles of the mind that have not been severed.

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 developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. What is that one quality? It is |recollection of the Dhamma::reflection on the qualities of the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammānussati]|. This, bhikkhus, is the one quality that, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.”

The Buddha 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.

For one who attends unwisely in this way, one of six views arises: 1) The view ‘I have a self’ arises in them as true and established; 2) Or the view ‘I do not have a self’ arises in them as true and established; 3) Or the view ‘I perceive the self in itself’ arises in them as true and established; 4) Or the view ‘I perceive the self in what is not-self’ arises in them as true and established; 5) Or the view ‘I perceive what is not-self as the self’ arises in them as true and established; 6) Or else, this view arises: ‘This self of mine that speaks and feels, that experiences here and there the results of good and bad actions, is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.’ This, bhikkhus, is called adherence to views, entanglement in views, the wilderness of views, the distortion of views, the quivering of views, the fetter of views. Fettered by the fetter of views, the uninstructed ordinary person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; they are not freed from suffering, I say.

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 poor, destitute, and impoverished man, and he had one |dilapidated::old and broken [oluggavilugga]| cottage flown through by crows, not the best kind; a small dilapidated bed, not the best kind; a single grain jar barely fit for holding seeds, not the best kind; and a wife, not the best kind. 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::meditation, mental development, higher consciousness, [adhicitta]|. 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.’ But he is unable to let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind—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 man is bound such that he cannot let go of that one dilapidated cottage flown through by crows, not the best kind; that small dilapidated bed, not the best kind; that single grain jar barely fit for holding seeds, not the best kind; and that wife, not the best kind; 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 weak bond, a feeble tie, a rotting tether, an insubstantial bond’—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.

Then, having wandered for alms in Sāvatthi, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One: “Venerable sir, today in the early morning, after donning our robes and taking our bowls and robes, we entered Sāvatthi for alms. But it occurred to us: ‘It is too early to go for alms in Sāvatthi. Suppose we went to the park of the wanderers of other sects.’ So we went to the park of the wanderers of other sects. Upon arrival, we exchanged polite greetings with them, and after engaging in a friendly and courteous conversation, we sat down to one side. While we were seated, they said to us: ‘Friends, the ascetic Gotama describes the full understanding of sensual pleasures; we too describe the full understanding of sensual pleasures. The ascetic Gotama describes the full understanding of form; we too describe the full understanding of form. The ascetic Gotama describes the full understanding of felt experience; we too describe the full understanding of felt experience. What then is the distinction here, friends, what is the disparity, what is the difference between the ascetic Gotama’s Dhamma teaching and ours, between his instruction and ours? ’Venerable sir, we neither approved nor rejected what they said. Without doing either, we got up from our seats and left, thinking: ‘We shall understand the meaning of these words in the Blessed One’s presence.’”

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::a distorted perception, an untrue view, a false belief [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 seven wonderful and marvelous qualities of Nandamātā, a female lay disciple.

“Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, as long as I wish, I can enter and dwell in the first jhāna, having secluded myself from sensual pleasures and unwholesome mental states, with reflection and examination, born of seclusion, and filled with joyful pleasure. With the subsiding of reflection and examination, experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, I can enter and dwell in the second jhāna. With the fading away of joyful pleasure, I dwell equanimous and mindful, fully aware, and experience physical pleasure, which the Noble Ones describe as ‘one who dwells happily, equanimous and mindful.’ Thus, I can enter and dwell in the third jhāna. With the abandonment of |ease::contentment, happiness, pleasant abiding [sukha]| and |suffering::discontentment, stress|, and with the subsiding of previous pleasure and displeasure, experiencing neither-painful-nor-pleasant sensation, and with purification of mindfulness by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, I can enter and dwell in the fourth jhāna.”

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 passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands 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::a distorted perception, an untrue view, a false belief [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 surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma. 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.’

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.

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.

There is indeed a time, friends, when the external water element is disturbed. It sweeps through villages, towns, cities, regions, and entire countries. There is, friends, a time when in the great ocean, waters descend even to the extent of a hundred yojanas, two hundred yojanas, three hundred yojanas, four hundred yojanas, five hundred yojanas, six hundred yojanas, and seven hundred yojanas. There is, friends, a time when in the great ocean, the water stands only as high as seven palm trees, six palm trees, five palm trees, four palm trees, three palm trees, two palm trees, and even just as high as one palm tree. There is, friends, a time when in the great ocean, the water stands only as high as seven persons, six persons, five persons, four persons, three persons, two persons, and even just as high as one person. There is, friends, a time when in the great ocean, the water stands only as high as half a person, at waist level, at knee level, and at ankle level. There comes a time when the waters in the great ocean are not enough to wet even the joint of a finger. When even this external water element, great as it is, is seen to be impermanent, subject to wearing away, and liable to dissolution and change, what of this body, which is clung to by craving and lasts but a while? There can be no considering that as ‘I am this’ or ‘this is mine’ or ‘I am’ (the root of conceit, comparison, ego). And if others insult, abuse, provoke, or harass a bhikkhu, he understands that this painful feeling has arisen from sensory contact and is dependent on it, not independent. He perceives contact, feeling, perception, intentional constructs, and consciousness as impermanent. His mind, focusing solely on the element as its object, acquires clarity, steadiness, and resolution... Indeed, friends, by this much, a bhikkhu has accomplished much.

The Buddha describes the foremost of his bhikkhunī disciples in various categories.

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is |Dhammadinnā::foremost bhikkhunī of the Buddha in giving Dhamma talks [dhammadinnā]|.

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]|.

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.

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

“In the same way, brahmin, when a bhikkhu is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, one whose mental defilements have been exhausted, who has fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, |who has exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and who is liberated through complete comprehension, the desire that he had before for the attainment of arahantship is abandoned once arahantship is attained. The energy that he had aroused before for the attainment of arahantship is abandoned once arahantship is attained. The resolution in the mind that he had before for the attainment of arahantship is abandoned once arahantship is attained. The investigation that he had made before for the attainment of arahantship is abandoned once arahantship is attained. What do you think, brahmin, such being the case, does the [path] have an end or is it endless?”

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

... |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|... awakening factor of energy... awakening factor of |joy::rapture|... awakening factor of tranquility... awakening factor of collectedness... awakening factor of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, develops the awakening factor of equanimity, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the unconditioned.

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

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

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

... |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|... awakening factor of energy... awakening factor of |joy::rapture|... awakening factor of tranquility... awakening factor of collectedness... awakening factor of equanimity, develops the awakening factor of equanimity, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the uninclined.

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 the 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 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, knowing Brahmā's request and out of compassion for beings, I surveyed the world with the |Buddha’s eye::eye of complete understanding [buddhacakkhu]|. Surveying the world with the Buddha’s eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grown in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water’s surface, and some other lotuses that are born and grow in the water rise out the water and stand clear, unsoiled by the water; so too, bhikkhus, surveying the world with the Buddha’s eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world.

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 six qualities in relation to the six senses that makes a person worthy of offerings, hospitality, gifts, and reverence.

When he feels 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, he is neither gladdened nor saddened; he abides in a state of equanimity, mindful and fully aware.

The Buddha explains that those recollecting past lives are merely recalling one or more of the five aggregates. He defines each aggregate and shows how a noble disciple sees them as impermanent, dissatisfactory, and not suitable to identify with, leading to disenchantment, dispassion, and liberation.

“Bhikkhus, whoever among the ascetics or brahmins who recollect their manifold past lives, all of them are recollecting 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]|, or a certain one among them. What five? When recollecting thus, ‘Such was my form in the past,’ one is merely recollecting |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]|. When recollecting thus, ‘Such was my felt experience in the past,’ one is merely recollecting |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|. When recollecting thus, ‘Such was my perception in the past,’ one is merely recollecting |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]|. When recollecting thus, ‘Such were my intentional constructs in the past,’ one is merely recollecting |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|. When recollecting thus, ‘Such was my consciousness in the past,’ one is merely recollecting |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|.

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.

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

The |well-tamed [beast]::trained, mastered [danta]| is led to the assembly, The tamed [elephant] is the one the king mounts; The tamed person is the best among humans, one who endures verbal abuse.

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.

For such a person, gain |occupies::obsesses, controls [pariyādāya]| their mind and remains, loss occupies their mind and remains, fame occupies their mind and remains, disgrace occupies their mind and remains, blame occupies their mind and remains, praise occupies their mind and remains, pleasure occupies their mind and remains, and pain occupies their mind and remains. They |delight in::approve of [anurujjhati]| gain when it arises and |resist::are hostile to [paṭivirujjhati]| loss. They delight in fame when it arises and resist disgrace. They delight in praise when it arises and resist blame. They delight in pleasure when it arises and resist pain. Thus, being entangled in delight and resistance, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are not freed from suffering, I say.

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 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 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 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::a distorted perception, an untrue view, a false belief [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.

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

And what, bhikkhus, is right view that is noble, free from defilements, supramundane, and a factor of the path? ‘The wisdom, the faculty of understanding, the power of wisdom, the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, the path factor of right view in one whose mind is noble, whose mind is free from defilements, who is endowed with the noble path and is cultivating the noble path.’ This is right view that is noble, free from defilements, supramundane, and a factor of the path.

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

“Bhikkhus, I do not see any other single quality that leads to such great harm as |lack of full awareness::lack of attentiveness, lack of clear comprehension [asampajañña]|. Lack of full awareness, bhikkhus, leads to great harm.”

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.

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

“Bhikkhus, I do not see any other single quality that causes unarisen factors of awakening to arise, or arisen factors of awakening to reach full development, as much as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. For one who gives wise attention, bhikkhus, unarisen factors of awakening arise, and arisen factors of awakening reach full development.”

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

“Bhikkhus, there are these eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions. What eight? |Gain::acquisition, money, profit, possessions [lābha]| and |loss::not getting, not obtaining, not finding [alābha]|, |fame::glory, prestige [yasa]| and |disgrace::loss of reputation, infamy [ayasa]|, |blame::criticism, disapproval [nindā]| and |praise::commendation, approval [pasaṃsā]|, and |pleasure::ease, comfort, happiness, contentment [sukha]| and |pain::unease, discomfort, unpleasantness, discontentment [dukkha]|. These, bhikkhus, are the eight worldly conditions that revolve around the world, and the world revolves around these eight worldly conditions.

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

“Bhikkhus, there are two causes for the arising 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]|. What are the two? The utterance of another and |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. These, bhikkhus, are the two causes for the arising of right view.”

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.

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]|.”

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

“Whatever currents there are in the world, (Ajita,” the Blessed One said) “|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]| is the barrier against them; I say this as the restraint of the currents, They are fully held back by |wisdom::distinctive knowledge, discernment [pañña]|.”

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

7) He has keen aspiration for the |realization of right view::direct experiential understanding of the Four Noble Truths and the nature of reality, developed through learning, reflection, and practice in accordance with the Dhamma [diṭṭhipaṭivedha]|, and in the future too, his fondness for the realization of right view does not diminish.

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

4 And what is the |unsurpassable in training::the highest in learning or training [sikkhānuttariya]|? Here, bhikkhus, someone trains in elephant-riding, trains in horse-riding, trains in charioteering, trains in archery, trains in swordsmanship, or trains in various skills; or else they train under an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this training—I do not deny it. But this kind of training 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 trains in the |higher virtue::higher conduct [adhisīla]|, the |higher mind::meditation, mental development, higher consciousness, [adhicitta]|, and the |deeper understanding::higher wisdom, insight [adhipaññā]| in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| declared by the Tathāgata, this, bhikkhus, is the unsurpassable in training. This kind of training 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 training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, and the unsurpassed training.

The Buddha describes the seven powers in brief, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power 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]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These, bhikkhus, are the seven kinds of wealth.

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 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]|.”

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

The disciples of Gotama, always wake up thoroughly refreshed; Those who day and night, are continuously immersed in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|.

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 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 describes the benefits of associating with bhikkhus who are accomplished in virtue, collectedness, wisdom, liberation, and the knowledge and vision of liberation.

“Bhikkhus, those bhikkhus who are |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, |accomplished in liberation::skilled in release, successful in freedom [vimuttisampanna]|, accomplished in the knowledge and vision of liberation; who are advisors, instructors, explainers, encouragers, inspirers, gladdeners, competent teachers of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| — I say, bhikkhus, 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 going forth under them is of great benefit. And what is the reason for this? Because, bhikkhus, even if one’s aggregate of virtue is not yet fully perfected, through associating with, attending upon, and honoring such bhikkhus, it progresses towards completion through |cultivation::development, meditation [bhāvanā]|. Likewise, one’s aggregate of collectedness, one’s aggregate of wisdom, one’s aggregate of liberation, and one’s aggregate of the knowledge and vision of liberation — even if not yet complete — progresses towards completion through cultivation. And such bhikkhus as these are called teachers, caravan leaders, those who have abandoned conflict, dispellers of darkness, illuminators, radiant ones, illuminators, light bringers, torch-bearers, light-makers, Noble Ones, and those possessing vision.”

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

“Bhikkhus, I do not see any other single quality that leads to the decline and disappearance of the true Dhamma as the habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities. The habitual engagement of unwholesome qualities and habitual non-engagement of wholesome qualities, bhikkhus, lead to the decline and disappearance of the true Dhamma.”

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

3) And what, bhikkhus, is taking the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| 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.” The Dhamma has been well expounded by the Blessed One, directly visible, immediate, inviting inspection, inviting one to come and see, applicable, and to be personally realized by the wise. There are spiritual companions of mine who dwell knowing and seeing. As one who has gone forth from the household life into homelessness in this well-expounded Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|, if I were to dwell |with laziness::procrastinating, inactive, indolently [kusīta]| and |negligence::inattentiveness, carelessness [pamatta]|, that would not be proper for me.’ He then reflects thus: ‘My energy will be aroused, not sluggish; my mindfulness will be established, not confused; my body will be tranquil, without agitation; my mind will be collected and unified.’ Thus, taking the Dhamma as his authority, he abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called taking the Dhamma as one’s authority.

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

The dispeller of darkness, the great sage who has reached the far shore, the one who has attained the highest goal, who has gained control, the taintless one; |Fully withdrawn from the poisons::crossed over the toxins of greed, hate, and illusion [visantara]|, liberated with the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, That sage, indeed, the bearer of his final body; I say that he has overcome |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|, the one who has gone beyond old age.

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

It would be for the sake of completing an incomplete aggregate of the |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses wisdom and vision of liberation superior to my own, to whom I could honor and respect and dwell in dependence on. Let me then honor, respect, and dwell in dependence on the very |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to which I have fully awakened.”

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

Then, bhikkhus, |Brahmā Sahampati::name of the Brahma who inspired the Buddha to teach [sahampati]|, perceiving with his own mind the train of thought in my mind, just as easily as a strong man might extend his drawn-in arm or draw in his extended arm, disappeared from the Brahmā world and reappeared before the Blessed One. He draped his outer robe over one shoulder and raised his hands in reverence towards the Blessed One, and said to him: ‘So it is, Blessed One! So it is, Accomplished One! Venerable sir, those who were the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|s, |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|s in the past—those Blessed Ones too honored, respected, and dwelled in dependence just on the Dhamma itself. Those who will be the Arahants, perfectly Awakened Ones in the future—those Blessed Ones too will honor, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the perfectly Awakened One, honor, respect, and dwell in dependence just on the Dhamma itself.’

The Buddha describes the seven powers in detail, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

And what, bhikkhus, is the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, 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]|. Further, 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. Further, 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 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]|, 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. This is called the power of collectedness.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

“There is that kind of wealth, Ugga, this I don’t deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and disagreeable heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, or disagreeable heirs. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These seven kinds of wealth, Ugga, cannot be taken away by fire, water, kings, thieves, or disagreeable heirs.

The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

And what, bhikkhus, is right collectedness? Here, bhikkhus, 1) a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, 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]|. 2) 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. 3) 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.’ 4) 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.

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

If, Venerable Gotama, only you and the bhikkhus had accomplished this Dhamma, and not the bhikkhunīs, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you have accomplished this Dhamma, the bhikkhus have also accomplished it, and the bhikkhunīs have accomplished it, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, and the bhikkhunīs had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, and the male lay disciples, householders wearing white clothes, practicing celibacy, had accomplished this Dhamma, and not the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, have accomplished this Dhamma, thus this spiritual life is complete in that aspect. If, Venerable Gotama, only you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, and the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, had accomplished this Dhamma, and not the female lay disciples, householders wearing white clothes, practicing celibacy, then this spiritual life would not be complete in that aspect. But since, Venerable Gotama, you, the bhikkhus, the bhikkhunīs, the male lay disciples, householders wearing white clothes, practicing celibacy, the male lay disciples, householders wearing white clothes, enjoying sensual pleasures, and the female lay disciples, householders wearing white clothes, practicing celibacy, have accomplished this Dhamma, thus this spiritual life is complete in that aspect.

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.”

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.

Shortly after the Buddha’s final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.

“Here brahmin, the brahmin Gopaka Moggallāna said to me: ‘Is there, sir Ānanda, even one bhikkhu who is completely and perfectly endowed in every way with those qualities that were possessed by the sir Gotama when he became an Arahant, a perfectly Awakened One?’ I then replied to the brahmin Gopaka Moggallāna: ‘There is no single bhikkhu, brahmin, who possesses in each and every way all those qualities with which the Blessed One was endowed when he became an Arahant, a perfectly Awakened One. For brahmin, the Blessed One is the one who gives rise to the path not previously arisen, the producer of the path not previously produced, the declarer of the path not previously declared; he is the knower of the path, the expert in the path, the one skilled in the path. And now, disciples live following that path and become endowed with it afterwards.’ This, brahmin, was the discussion between me and the brahmin Gopaka Moggallāna that was interrupted when you arrived.”

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

8. He dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of 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]|: ‘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 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.’ This, bhikkhus, is the eighth cause, the eighth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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.

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.

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

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

he dwells observing the |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]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtue, the wealth of conscience, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, and the wealth of wisdom.

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 The disciple of the Noble Ones reflects thus: ‘I am not the only one who is the owner of my actions, the heir of my actions, born of my actions, related to my actions, and dependent on my actions. All beings that come and go, that pass away and undergo rebirth, are the owners of their actions, the heirs of their actions, born of their actions, related to their actions, and dependent on their actions. Whatever actions they will do—whether good or bad—they will be the heirs of those actions.’ As they often reflect upon this subject, the path arises. They pursue, develop, and cultivate that path. For one who pursues, develops, and cultivates that path, the fetters are entirely abandoned and the underlying tendencies are uprooted.

The Buddha’s serene conduct on an alms round catches the attention of King Bimbisāra. In the ensuing encounter, the king offers him wealth and royal pleasures, but the Buddha shares his insight on the drawbacks in sensual pleasures, his view of renunciation as security and where his mind delights in.

The Buddha went to Rājagaha, the |mountain stronghold::a reference to present-day Rajgir, former capital of Magadha [giribbaja]| of the Magadhans; He walked for alms, covered in excellent auspicious marks.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual joy, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

‘One should evaluate pleasure, and knowing that, one should pursue inner happiness’—this was said. And in reference to what was this said? There are, bhikkhus, these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, bhikkhus, are the five cords of sensual pleasure. Whatever |happiness::contentment, ease, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arises dependent on the five cords of sensual pleasure—this is called the enjoyment of sense desire, filthy pleasure, ordinary pleasure, ignoble pleasure. ‘It should not be indulged in, it should not be cultivated, or made much of. One should be fearful of such pleasure’ — thus I say.

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.

“What do you think, young man? Here a brahmin might be holding a great offering, and two other brahmins would go there thinking to take part in that great offering. One brahmin among them might think: ‘Oh, may I get the seat of honor, consecrated water, the best portion of the food in the dining hall; may no other brahmin get the seat of honor, consecrated water, the best portion of the food in the dining hall.’ And it is possible that the other brahmin—not him—receives the seat of honor, consecrated water, and the best portion of the food in the dining hall. Thinking about this, the first brahmin might become |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|. For this case, young man, what kind of result do the brahmins describe?”

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.

“Māgaṇḍiya, the ear delights in |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]|… the nose delights in |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]|… the tongue delights in |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]|, takes pleasure in tastes, and relishes tastes. But in the Tathāgata, the tongue is tamed, guarded, protected, and restrained. And he teaches the Dhamma for the sake of that restraint. Was it in reference to this that you said, ‘The ascetic Gotama is a destroyer of spiritual growth?'“ “Indeed, sir Gotama, it is precisely referring to this that I said, ‘The ascetic Gotama is a destroyer of spiritual growth.’ Why? Because this is how it is handed down in our tradition.“ “Māgaṇḍiya, the body delights in |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]|, takes pleasure in tangible objects… the mind delights in mind objects, takes pleasure in mind objects, and relishes mind objects. But in the Tathāgata, the mind is tamed, guarded, protected, and restrained. And he teaches the Dhamma for the sake of that restraint. Was it in reference to this that you said, ‘The ascetic Gotama is a destroyer of spiritual growth?'”

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.”

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 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]|, which is purified and surpassing human vision, 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::a distorted perception, an untrue view, a false belief [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 surpassing human vision, 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.

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 the 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 the 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 the 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 the 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 the 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 the 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.