Five ways to overcome arisen resentment

Friends, in the case of a person whose conduct by body is impure, but whose conduct by speech is pure, how should resentment be removed for that kind of person? Suppose, friends, a bhikkhu who wears rag-robes, seeing a rag on the roadside, would pick it up with his left foot, spread it out with his right foot, and taking what is usable, leave. In the same way, friends, in the case of a person whose conduct by body is impure, but whose conduct by speech is pure, one should not focus on their impure bodily conduct at that time, but should focus on their pure conduct by speech. In this way, resentment towards that person should be removed.

Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Bhikkhus, there are these five ways to overcome resentment by means of which resentment that has arisen in a bhikkhu is completely overcome. What five?

The Buddha explains how to deal with insult and abuse without arising resentment.

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

"Bhikkhus, when, in regard to a disciplinary issue where there is a verbal back and forth, and the contention of views, the resentment in the mind, bitterness, and dissatisfaction are not settled internally, in that case, bhikkhus, it can be expected that this disciplinary issue will lead to acrimony and animosity for a long time, and the bhikkhus will not dwell at ease.

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

He insulted me, he struck me, he overpowered me, he robbed me; Those who hold onto |resentment::grudge [upanayhati]|, do not still their |hostility::hatred, ill will, animosity, enmity [vera]|.

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as sources of discontentment.

"I will teach you the way of practice that is suitable to realizing Nibbāna, bhikkhus. Listen closely.

The four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that 'This is the truth' are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

"Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The four knots of craving, ill will, clinging to rules and observances, and clinging to the idea that 'This is the truth' are described. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::aversion, anger, contempt, resentment [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that 'This is the truth'::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.

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

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

"What is called Nibbāna, friend, is the ending of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, the ending of |aversion::hatred, ill will, resentment|, the ending of |delusion::assumption making tendencies, absence of close examination and verification| — this is called Nibbāna."

The Buddha shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

At Sāvatthi.

If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.

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

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.

When these [coarse defilements] are abandoned and eliminated, there remain for the bhikkhu devoted to the higher mind medium-sized defilements: |thoughts of sensuality::thoughts related to enjoyment of sensual pleasures, sexual thoughts [kāmavitakka]|, |thoughts of ill will::thoughts of resentment, anger, hatred [byāpādavitakka]|, and |thoughts of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|. An attentive and capable bhikkhu abandons these, dispels them, eliminates them, and brings them to nought.

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

The principle of |good-will::free of ill will/aversion/hatred/resentment/enmity|, bhikkhus, likewise stands as a foremost, ancient, traditional, timeless, and pure Dhamma principle. It remains pure and unmingled, un-confounded now and into the future, and is revered by ascetics, brahmins, and the wise.

The Buddha describes contentment with the four easily obtained and blameless things as a factor of the spiritual life.

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

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

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

Bhikkhus, I do not see any other single quality causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|. For one who has aroused energy, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline.

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

1) |Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 2) |Thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 3) |Thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts, which are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, which are troublesome and not conducive to Nibbāna.

The Buddha speaks on how beings cling to what can be expressed—concepts and designations, including the three time periods of past, future, and present. Not fully understanding these, they fall under the yoke of death. But one who sees beyond conceptual fabrications touches liberation and does not resort to mental proliferation.

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

The Buddha contrasts the immature and wise persons, shares on who misrepresents the Buddha, virtuous and unprincipled behavior, wrong and right view, why he dwells in forests and remote lodgings, and the importance of tranquility and insight.

"Bhikkhus, there are these two |immature::lacking in discernment or good sense, child-like in understanding [bāla]| persons. Which two? One who does not see a transgression as a transgression, and one who does not accept |in accordance with the Dhamma::in accordance with the teaching, in accordance with the rule [yathādhamma]| when a transgression is being pointed out. These are the two immature persons, bhikkhus.

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 |negligence::carelessness, heedlessness [pamāda]|. Negligence, bhikkhus, leads to great harm."

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

“Bhikkhus, gods and humans delight in |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]|, are fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha describes the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance that are present in living beings.

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

2. Similarly, by frequently paying attention to the things serving as a basis for |ill will::aversion, anger, contempt, resentment [byāpāda]|, unarisen ill will arises, and arisen ill will increases and expands.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

At one time, the Blessed One was dwelling at |Āḷavi::name of a town and the surrounding country where the Buddha often stayed and taught. Geographically, Āḷavī was located between Sāvatthi and Vesālī [āḷavī]|, at the Aggāḷava shrine. There the Blessed One addressed the bhikkhus:

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

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

Of all the paths, the eightfold path is the |foremost::best, most important [seṭṭha]|, of all the truths, the four noble truths are the foremost; of all the mental qualities, the |fading of desire::dispassion, detachment [virāga]| is the foremost, of all the two-footed beings, the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is the foremost.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

"Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

Verses urging one to rise from negligence, train steadfastly for the state of peace, and not waste the fleeting opportunity of the present moment. The teaching emphasizes the urgency of effort with the imagery of the afflicted pierced by a dart and the King of Death misleading one who remains negligent.

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

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

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

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill will::anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill will, that is, the release of mind through loving-kindness.'

The Buddha explains how thoughts of sensuality, ill will, and harming arise from a cause and how to abandon them.

"|Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| arises from a cause, it is not without a cause; |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]| arises from a cause, it is not without a cause.

Using the example of a king’s elephant on the battlefield, the Buddha presents two contrasting scenarios - In one case, a person, overwhelmed by enticing sights, sounds, smells, tastes, and touches is unable to collect and settle the mind; in the other, a person patiently endures without becoming infatuated with external objects, and is able to compose and stabilize the mind amidst sensory contact.

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

In this case, friends, |anger::rage, wrath, fury, indignation [kodha]| is harmful, |resentment::bearing a grudge, harboring enmity [upanāha]| is harmful ... |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| is harmful, |feuding::quarreling, rivalry, opposition, struggle, conflict [paḷāsa]| is harmful, |jealousy::envy [issā]| is harmful, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is harmful, |deceit::trick, illusion, hypocrisy [māya]| is harmful, |treachery::conning, deviousness, scamming [sāṭheyya]| is harmful, |stubbornness::bullheadedness, inflexibility [thambha]| is harmful, |aggressiveness::hostile or violent behavior towards living beings [sārambha]| is harmful, |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]| is harmful, |arrogance::haughtiness, self-importance [atimāna]| is harmful, |vanity::indulgence, excess, pleasure, intoxication [mada]| is harmful, |negligence::carelessness, heedlessness [pamāda]| is harmful. There is a Middle Way for the abandoning of these harmful qualities, which produces clarity in vision, which produces wisdom, which leads to tranquility, to directly knowing, to full awakening, to Nibbāna. What, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.”

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

2. What, bhikkhus, is the nutriment for the arising of unarisen |ill will::aversion, anger, contempt, resentment [byāpāda]| and for the increase and expansion of arisen ill will? There is, bhikkhus, an aversive mental image. Frequently giving careless attention to the sign of resistance is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

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

Bhikkhus, having understood, ‘Craving and unbalanced greed is an impurity that defiles the mind,’ the bhikkhu abandons craving and unbalanced greed; having understood, ‘Ill will is an impurity that defiles the mind,’ he abandons ill will; having understood, ‘Anger is an impurity that defiles the mind,’ he abandons anger; having understood, ‘Resentment is an impurity that defiles the mind,’ he abandons resentment; having understood, ‘Contempt is an impurity that defiles the mind,’ he abandons contempt; having understood, ‘Feuding is an impurity that defiles the mind,’ he abandons feuding; having understood, ‘Jealousy is an impurity that defiles the mind,’ he abandons jealousy; having understood, ‘Stinginess is an impurity that defiles the mind,’ he abandons stinginess; having understood, ‘Deceit is an impurity that defiles the mind,‘ he abandons deceit; having understood, ‘Treachery is an impurity that defiles the mind,‘ he abandons treachery; having understood, ‘Stubbornness is an impurity that defiles the mind,‘ he abandons stubbornness; having understood, ‘Aggressiveness is an impurity that defiles the mind,‘ he abandons aggressiveness; having understood, ‘Conceit is an impurity that defiles the mind,‘ he abandons conceit; having understood, ‘Arrogance is an impurity that defiles the mind,‘ he abandons arrogance; having understood, ‘Vanity is an impurity that defiles the mind,‘ he abandons vanity; having understood, ‘Negligence is an impurity of the mind,‘ he abandons negligence.

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 wrong intention? |Intention of sensuality::intention for sensual pleasure, lustful thought [kāmasaṅkappa]|, |intention of ill will::malevolent intention, thought rooted in aversion, anger, contempt, resentment [byāpādasaṅkappa]|, |intention of harm::cruel intention, thought of injuring, hurting, inflicting pain [vihiṃsāsaṅkappa]|—this is wrong intention.

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.

And what taints, bhikkhus, should be abandoned by removing? Here, bhikkhus, a bhikkhu, wisely reflecting, does not tolerate an arisen |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it. He does not tolerate an arisen |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]|; he abandons it, dispels it, puts an end to it, and obliterates it.

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.

"Before my full awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me, 'What if I divided my thoughts into two kinds?' Thus, bhikkhus, I made one part consist of the thoughts of |sensual desire::sensual pleasure [kāma]|, thoughts of |ill will::aversion, anger, contempt, resentment [byāpāda]|, and thoughts of |harm::injury, hurting, inflicting pain [vihiṃsā]|; and the other part consist of the thoughts of |relinquishment::renunciation, rejection of sensual pleasure [nekkhamma]|, thoughts of |good-will::kindness, friendliness, benevolence [abyāpāda]|, and thoughts of |non-harm::non-violence [avihiṁsā]|.

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

"|Greed::lust, desire, attachment|, Vaccha, is unwholesome; non-greed is wholesome. |Aversion::ill will, hatred, resentment|, Vaccha, is unwholesome; |good-will::friendliness, loving-kindness| is wholesome. |Delusion::assumption making tendencies, absence of close examination and verification|, Vaccha, is unwholesome; non-delusion is wholesome. Thus, Vaccha, these three qualities are unwholesome, and these three qualities are wholesome.

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

25. A person who is resentful can pass beyond it by cultivating non-resentment,

One is incapable of ending suffering without directly knowing and completely comprehending greed, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending greed, with the mind detaching from it, and by abandoning it.

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

The Buddha describes the four elements of earth, water, fire, and air in brief.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park...

There is no other single factor as helpful as wise attention for a trainee bhikkhu who is aspiring for the highest goal.

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

The Buddha declares the three types of eyesight - 1) the physical eye, 2) the divine eye, and 3) the wisdom eye. The wisdom eye is unsurpassed of the three.

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

The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'

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

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

And what, friends, is the root of the unwholesome? |Passion::lust, desire, attachment| is an unwholesome root, |aversion::ill will, hatred, resentment| is an unwholesome root, |delusion::assumption making tendencies, absence of close examination and verification| is an unwholesome root— this, friends, is called the root of the unwholesome.

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

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

The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.

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

The Buddha describes three cases where vigour should be applied.

"Bhikkhus, in three cases, |vigour::effort, energy, and enthusiasm, lit. to be burned [ātappa]| should be applied. What three? 1) Vigour should be applied for the non-arising of unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities. 2) Vigour should be applied for the arising of unarisen |wholesome::healthy, beneficial, useful [kusalesu]| mental qualities. 3) Vigour should be applied for enduring arisen painful bodily sensations—those that are intense, harsh, sharp, disagreeable, and life-threatening. In these three cases, bhikkhus, vigour should be applied.

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

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

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

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

The Four Noble Truths are actual, unchanging, and not otherwise; therefore, they are called the Noble Truths.

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

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

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

The Buddha describes 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.

He discerns when there is |ill will::dislike, anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| present in him, 'There is ill will in me,' or when there is no ill will present, 'There is no ill will in me,' and he discerns how unarisen ill will can arise, how arisen ill will is abandoned, and how abandoned ill will does not arise again in the future.

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

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

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

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

A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

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

The Buddha describes the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

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

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

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

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives with discontentedness in this very life and after death, a bad destination is expected.

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

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.

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

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

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

These two bright qualities protect the world - 1) sense of shame and 2) moral dread.

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

Beings come together and associate according to disposition. Those of an inferior disposition come together and associate with others of similar inferior disposition.

At Sāvatthi.

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.

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

The Buddha describes the Four Noble Truths in brief.

"These four things, bhikkhus, are true, unerring, and not otherwise. What four? 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' bhikkhus, this is true, this is unerring, this is not otherwise; 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' this is true, this is unerring, this is not otherwise; 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' this is true, this is unerring, this is not otherwise; '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]|,' this is true, this is unerring, this is not otherwise. These, bhikkhus, are the four truths that are true, unerring, and not otherwise.

The Arahants of the past, present, and future have truly understood the Four Noble Truths.

At Sāvatthi.

The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

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

The Buddha explains that when you see someone faring well, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your brother at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha explains that it is not easy to find a being who has not been your father at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your sister at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your son at some point over the long span of time of cyclic existence.

At Sāvatthi.

The Buddha shares that it is not easy to find a being who has not been your daughter at some point over the long span of time of cyclic existence.

At Sāvatthi.

Cultivating collectedness leads to discerning the Four Noble Truths.

At Sāvatthi.

Just as dawn precedes and predicts the rising of the sun, so too, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

"Bhikkhus, just as dawn precedes and predicts the rising of the sun, so too, bhikkhus, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

For one |craving::wanting, desiring [kāmayamāna]| |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, if that works out well for that person; Surely they are |delighted::exhilarated, thrilled [pītimana]|, having obtained what they wanted.

The Buddha expresses an inspired utterance to Visākhā on how all under another's control brings suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Visākhā, also known as Migāramātā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra's mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma|, had some matter concerning King Pasenadi of Kosala. But King Pasenadi of Kosala did not settle it in line with her expectation.

In the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

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

The Buddha shares the benefits of harmony within the monastic community.

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

The Buddha observes the King Pasenadi as huffing and puffing and advises him on moderation in eating.

At Sāvatthi.

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

At Sāvatthi.

For whomever the four bases of psychic powers are neglected, the noble way of practice leading to the complete ending of suffering is also neglected.

"Bhikkhus, for whomever the |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are neglected, the noble way of practice leading to the complete |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| is also neglected. For whomever the four bases of psychic powers are |undertaken::aroused, applied [āraddha]|, the noble way of practice leading to the complete ending of suffering is also undertaken.

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.

“Bhikkhus, there are these seven grounds for inclination. What seven?

The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.

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

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

At Sāvatthi.

The Buddha describes the diversity of elements that shapes one's experience.

At Sāvatthi.

The Buddha explains that when you see someone faring badly, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

At one time, the Blessed One was dwelling in Sāvatthi. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.

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

The Buddha uses a simile of the earth that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

At Sāvatthi.

The Buddha uses a simile of the great ocean that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

At Sāvatthi.

The Buddha uses a simile of the great Himalayan mountains that have been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.

At Sāvatthi.

The wearing away of the mental defilements for is one who knows and sees the Four Noble Truths.

"Bhikkhus, I proclaim the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| for one who knows and sees, not for one who does not know and does not see. What, bhikkhus, does one need to know and see for the wearing away of the mental defilements to occur?

Just as a stick thrown into the air sometimes lands on its base and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

"Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance, and |fettered by craving::bound by desire [taṇhāsaṃyojana]|, continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.

The Buddha uses a simile of dust on the tip of the fingernail to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

Thus have I heard—At at one time, the Blessed One was residing in Jeta's grove in Sāvatthi, at Anāthapiṇḍika's park.

Just as a stick thrown into the air sometimes lands on its base, sometimes in the middle and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

At Sāvatthi.

The Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

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

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete ending of suffering.

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

The young deity Siva recites a verse to the Buddha about the importance of associating with the wise and the good.

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

The Buddha describes the diversity of the external elements - 1) the forms, 2) sounds, 3) smells, 4) tastes, 5) tangible objects, and 6) mental objects.

At Sāvatthi.

The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.

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

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

At Sāvatthi.

The Buddha explains how understanding the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

At Sāvatthi.

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesālī::capital of the Licchavīs [vesālī]| in the Great Wood, in the Hall with the Peaked roof. There the Blessed One addressed the bhikkhus: "Bhikkhus!"

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

At Sāvatthi.

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

At Sāvatthi.

The Buddha explains how understanding the arising and passing away, the gratification, drawback, and escape in the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

At Sāvatthi.

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

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

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

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

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

“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.

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

"Bhikkhus, there are these four streams of merit, outflows of good, and supports for ease. What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. This is the first stream of merit, outflow of good, and support for ease.

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

"Bhikkhus, do not think thoughts that are |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? Bhikkhus, these thoughts are not connected with benefit, they are not essential to the spiritual life, nor do they lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

"Bhikkhus, if one's clothes or head were |burning::on fire, ablaze|, what should be done?

The Buddha contrasts the undeveloped and developed mind.

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

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

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

The Noble Truth of suffering should be fully understood, the Noble Truth of the arising of suffering should be abandoned, the Noble Truth of the ending of suffering should be personally experienced, and the Noble Truth of the way of practice leading to the ending of suffering should be developed.

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

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One:

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

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

The arising, persistence, production, and appearance of the four elements is the arising of suffering, the persistence of disease, and the appearance of aging and death.

At Sāvatthi.

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

At Sāvatthi.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths.

"Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are.

The Buddha describes the wandering in samsara due to not fully understanding and penetrating the Four Noble Truths.

At one time, the Blessed One was dwelling among the Vajji people, in the village of Koṭi. There, the Blessed One addressed the bhikkhus: "Bhikkhus, because of not fully understanding and penetrating the Four Noble Truths, both you and I have |wandered::transmigrated [sandhāvita]| and undergone this journey of |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time.

Eight benefits of cultivating loving-kindness from sleeping with ease to fire, poison, and weapons not harming one to going to the Brahma world.

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

The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.

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

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

"Bhikkhus, suppose a man were to throw a yoke with a single hole into the great ocean. And there was a blind turtle. This turtle would come to the surface once every hundred years.

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

Truly, we live happily, |free from hatred::free from animosity, friendly [averī]| among the hateful; Among those who are hostile, we dwell free from animosity.

Three kinds of persons are found in the world - 1) one like a rainless cloud, 2) one like a cloud that rains in a certain area, and 3) one like a cloud that rains everywhere.

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

Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.

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

Whoever delights in the four great elements, delights in what is subject to suffering, and as a result, is not freed from suffering.

At Sāvatthi.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths and making them known.

"Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are and |made them known::declared them, proclaimed them [pakāsesi]|. Whatever ascetics or brahmins in the future will fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are and will make them known. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are and make them known.

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

|Diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| is the path to the |deathless::deathless state, epithet of Nibbāna [amata]|, |negligence::carelessness, heedlessness [pamāda]| is the path to death; The diligent do not die, The negligent are as if dead.

The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

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

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

At Sāvatthi.

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

At Sāvatthi.

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

As long as, bhikkhus, the moon and sun do not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. Neither are night and day discerned, nor months and fortnights, nor seasons and years.

For a noble disciple endowed with right view, who understands the Four Noble Truths, the suffering that has been eradicated and exhausted is far greater than what little remains.

"Bhikkhus, suppose a man were to place seven small pebbles, each the size of a mung bean, beside Mount Sineru, the king of mountains.

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.

“By what is the world |enveloped::veiled, wrapped [nivuta]|,” (said the venerable Ajita) “Why does it not shine forth? What smears it, What is its great peril?”

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

Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, fell to Avīci hell. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

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

Greed, aversion, and illusion are internal impurities that act as one's internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts.

At Sāvatthi.

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

At Sāvatthi.

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

At Sāvatthi.

The Buddha explains why he teaches only a little compared to what he has not taught with the simile of the rosewood leaves.

Once, the Blessed One was dwelling at Kosambi, in the |rosewood grove::grove of Simsapa trees, Dalbergia tree forest [sīsapāvana]|. Then, taking a few rosewood leaves in his hand, the Blessed One addressed the bhikkhus: "What do you think, bhikkhus, which is more numerous — the few rosewood leaves that I have taken in my hand, or those in the rosewood grove above?"

The Buddha describes the four assurances possessed by the Tathāgata.

"Bhikkhus, these four |assurances::intrepedities, confidences [vesārajja]| are possessed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, endowed with which, the Tathāgata claims the foremost position, roars the lion's roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion. What are these four?

Dhammapada verses 116-128 share the importance of hastening to do good, restraining the mind from harm, the consequences of harm and good, the accumulation of evil and good, the importance of avoiding harmful actions, the consequences of harming a blameless person, the results of evil and good, and the inevitability of death.

One should hasten to do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, and restrain the mind from |harm::evil, wrong, worthless, bad [pāpaka]|; For when one is slow in doing good, the mind takes delight in harm.

The Buddha explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.

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

The Buddha uses an example of grass, wood, branches, and leaves in Jeta's Grove to illustrate the nature of the five aggregates.

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling at |Vesālī::capital of the Licchavīs [vesālī]|, in |Ambapālī's grove::A mango grove in Vesāli donated by Āmrapāli, the celebrated royal courtesan of the city. [ambapālivana]|. There the Blessed One addressed the bhikkhus: “Bhikkhus.”

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

“Bhikkhus, there are these four |inversions of perception::distortions of perception [saññāvipallāsā]|, inversions of thought, and |inversions of view::distortions of outlook [diṭṭhivipallāsā]|. What four?

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

One should not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

At Sāvatthi.

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

Then the householder Anāthapiṇḍika approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When Anāthapiṇḍika was seated to one side, the Blessed One addressed him thus:

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, 'I did not do it'; Both of them, having passed away, become alike, people of base actions in the hereafter.

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

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

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

There the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

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

There, the venerable Sāriputta addressed the bhikkhus:

Verses depicting the uncertain, brief, and suffering-laden nature of mortal life, emphasizing the inevitability of death for all beings, like ripe fruits fated to fall. The Buddha counsels against futile grief and lamentation over the departed, urging the wise to understand the world's relentless course of decay and death.

Uncertain and unknown, is the life of mortals here; It is difficult and brief, and bound up with |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The eighteen ways of craving pertaining to the internal bases, and the eighteen ways of craving pertaining to the external bases.

The Blessed One said this:

The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and not the other way around.

At Sāvatthi.

The Buddha describes the cultivation of four jhānas as leading to Nibbāna.

At Sāvatthi.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

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

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

Rather than a thousand sayings, composed of meaningless words; Better is one meaningful saying, hearing which, one |is calmed::is cooled, is settled [upasammati]|.

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.

If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.

The Buddha explains how understanding the arising, ending and the way of practice leading to the ending in regards to the four elements leads to personal experience and attainment of the goal of asceticism or brahminhood in this very life.

At Sāvatthi.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.

At Sāvatthi.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of making a container out of leaves.

"Bhikkhus, if someone were to say: 'Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering' — such a thing is not possible.

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

"Bhikkhus, if someone were to say: 'Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering' — such a thing is not possible.

Dhammapada verses 221-234 emphasize abandoning anger, conceit, and mental defilements while cultivating restraint in body, speech, and mind. The verses highlight overcoming harmful actions by giving and speaking truth, the inevitability of criticism, and the value of moral discipline. Those intent on Nibbāna, ever watchful, and well-restrained are beyond reproach and honored even by the gods.

One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

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.

Like an elephant in battle, who |endures::withstands, bears, tolerates [titikkhati]| an arrow shot from a bow; So will I endure |verbal abuse::blame [ativākya]|, for many people are |unprincipled::without regard for ethical conduct [dussīla]|.

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.

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

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove. Then a certain brahmin approached the Blessed One, and having approached, he exchanged greetings with him.

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

At Sāvatthi ... There the Blessed One said this:

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

At Sāvatthi.

When the venerable Ānanda wishes to go for a solitary retreat, the Buddha teaches him to contemplate the five aggregates subject to appropriation and being assumed as one's self.

At Sāvatthi.

The Buddha explains the Four Noble Truths and the five aggregates subject to clinging.

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

The Buddha 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 describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences.

At Sāvatthi.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

At Sāvatthi.

If the four great elements were exclusively unpleasant, beings would not be infatuated with them. If they were exclusively pleasurable, beings would not become disenchanted with them.

At Sāvatthi.

The Buddha explains the greater precipice of delighting in intentional constructs leading to rebirth, aging, death, and sorrow, lamentation, pain, distress, and despair, resulting from not understanding the Four Noble Truths.

Once upon a time, the Blessed One was dwelling at Rājagaha, on the Vulture Peak Mountain.

By clinging to the five aggregates, one experiences pleasure and pain.

At Sāvatthi.

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

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

DhammaPada verses 179-196 describe the boundless and traceless nature of the Buddha, the teachings of all the Buddhas, rarity of a human birth, rarity of the arising of a Buddha, what is a safe refuge that leads to release from suffering, and the merit gained by ones who honor the Buddhas or their disciples.

For whom victory cannot be undone, whose victory no one in the world can undo; That Buddha, |whose domain is boundless::having infinite range [anantagocara]|, |the traceless one::trackless, having no desires [apada]|—by what path |will you lead him astray::will misguide, will harm [nessati]|?

Before his awakening, the Buddha reflected on the gratification, drawback, and escape in regard to the four elements of earth, water, fire, and air.

At Sāvatthi.

Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.

At Sāvatthi.

Verses depicting the path to liberation through the central metaphor of a serpent shedding its skin. Each stanza illustrates how a bhikkhu abandons defilements like anger, passion, craving, and conceit, thereby casting off attachment to this world and the next.

One who |restrains::curbs, controls [vineti]| arisen anger, as the spread of snake venom is curbed with herbs; That bhikkhu abandons |this world and the next::the here and beyond, the near and far shore [orapāra]|, like a serpent casting off its old worn-out skin.

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

Now you are like a withered leaf, and the messengers of death await you; You stand at the |door of departure::mouth of death [uyyogamukha]|, and |provisions for the journey::this is a reference to the cultivation of the spiritual qualities [pātheyya]| are nowhere to be found.

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

At Sāvatthi.

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

With continuous effort, cut off the stream, dispel sensual desires, O |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|; Having known the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]|, be one who knows the |unmade::not created [akata]|.

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

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

Thus have I heard—At one time, the Blessed One was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā river, at the foot of the goatherd's banyan tree, having just attained full awakening.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

At Sāvatthi.

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

At Sāvatthi.

The Buddha explains the five faculties of faith, energy, mindfulness, collectedness, and wisdom.

"Bhikkhus, these are the five faculties. Which five? The faculty of |faith::confidence, conviction, trust [saddha]|, |energy::willpower, determination [vīriya]|, |mindfulness::memory, remembering, recollection, keeping in mind [sati]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| and |wisdom::distinctive knowledge, discernment [pañña]|.

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

"There is one person, bhikkhus, who arises in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings. Who is that one person? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One. This is that one person who arises in the world for the benefit of many people, for the ease of many people, out of sympathy for the world, for the good, benefit, and ease of gods and human beings."

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

Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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.

“Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of sense of right and wrong, the power of fear of wrongdoing, the power of mindfulness, the power of collectedness, and the power of wisdom.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences. However, diversity of contacts does not arise dependent on the diversity of felt experiences, and diversity of elements does not arise dependent on the diversity of contacts.

At Sāvatthi.

The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

At Sāvatthi.

A lay disciple named Dīghāvu, who is gravely ill, is visited by the Buddha. The Buddha teaches him how to develop the qualities of a stream-enterer.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground.

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.

Restraint with the eye is good, good is restraint by the ear; Restraint with the nose is good, good is restraint by the tongue.

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

At Sāvatthi.

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

At one time, the Blessed One was dwelling among the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|, in a town of the Mallas named Uruvelakappa. Then Bhadraka the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Bhadraka the headman said to the Blessed One:

Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Vesālī as being endowed with eight wonderful and marvelous qualities."

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

For a human who lives with |negligence::carelessness, heedlessness [pamāda]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| grows like 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; He swings from this life to the next, like a monkey seeking fruit in the forest.

The heart essence of the Buddha's original teachings

import BookCard from "../../../components/BookCard.astro";

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

At Sāvatthi.

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.

At Sāvatthi.

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

"Bhikkhus, there are these three |authorities::determining factors, powers [ādhipateyya]|. What three? Having oneself as one's authority, taking the world as one's authority, and taking the Dhamma as one's authority."

The Buddha shares a powerful verse on what leads one to have had a single auspicious night.

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

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.

Once, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

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

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

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

At Sāvatthi.

The Buddha describes the forty-four bases of knowledge by understanding.

At Sāvatthi.

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

At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

The seven wonderful and marvelous qualities of Nandamātā, a female lay disciple.

Thus have I heard—At one time, the Venerable Sāriputta and the Venerable Mahāmoggallāna were on a journey in the Dakkhināgiri region together with a large community of bhikkhus. At that time, Nandamātā, the female lay disciple from Veḷukaṇḍaka, having woken up before dawn in the night, melodiously chanted the |Way to the Far Shore::last chapter of the Sutta Nipāta [pārāyanaṁ]|.

Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from [AN 8.21](/an8.21).

At one time, the Blessed One was dwelling among the Vajjīs at Hatthigāma. There, the Blessed One addressed the bhikkhus: "Bhikkhus, remember Ugga the householder of Hatthigāma as being endowed with eight wonderful and marvelous qualities.

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

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

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

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

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the mango grove of Jīvaka Komārabhacca.

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

At Sāvatthi.

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

At Sāvatthi.

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

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Sāḷha, Migāra's grandson, and Sāṇo, Sekhuniya's grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra's grandson:

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the hot spring park.

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

At Sāvatthi.

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

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, Bāhiya of the |Bark Cloth::dressed in bark strips [dārucīriya]| was living in |Suppāraka::an ancient western seaport, modern-day Nala Sopara [suppāraka]|, by the seashore. He was honored, respected, revered, worshipped, and esteemed. He was a recipient of the four requisites: robes, alms-food, lodging, and medicines. Then, while Bāhiya was alone in seclusion, the following |train of thought::reflection, contemplation [parivitakka]| arose in his mind: "Whoever in the world are |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]| or have entered the |path to Arahantship::way of practice to the full awakening [arahattamagga]|, I am one of them."

The Buddha explains the three unwholesome roots and the three wholesome roots.

"Bhikkhus, there are these three unwholesome roots. What three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.

At Sāvatthi.

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

"Bhikkhus, there are these three divine messengers. What three?

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.

"Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the |fundamentals of the spiritual life::essential to the spiritual path [ādibrahmacariyika]|. What are these eight?

An Anthology of Discourses from the Pali Canon

import BookCard from "../../../components/BookCard.astro";

The Buddha explains how to cultivate the higher mind through similes whenever a harmful or unwholesome thought associated with desire, aversion, or delusion arises. Applying these five methods in a gradual sequence leads to abandoning of unwholesome thoughts, and to steadiness, calming, unification and collectedness of the mind.

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

The Buddha 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.

"Bhikkhus, even before my awakening, while I was still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to me: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

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

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

The Buddha 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.

Then the venerable |Upavāṇa::Upavāṇa was the attendant of the Buddha when he was suffering from a wind ailment. [upavāṇa]| approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Upavāṇa said to the Blessed One:

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 a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: "To what extent, friend, is a bhikkhu's |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?"

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

Then, in the morning, Venerable Ānanda dressed, took his alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Having arrived, he sat down on the prepared seat.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

Everything, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

"Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering?

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.

## Leading to harm or benefit

Short teachings on the impossibility of certain events, actions, or outcomes.

### Paṭhama vagga - First Chapter

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

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

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

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

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

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

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

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

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

At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion, with a large assembly of bhikkhus. Now, at that time, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the |Uposatha::observance day| of the fifteenth.

Venerable Mahākoṭṭhika asks Venerable Sāriputta if the eye is the fetter of forms or if forms are the fetter of the eye. Venerable Sāriputta explains that it is the desire and lust that arises in dependence on both that is the fetter.

At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was evening, the venerable Mahākoṭṭhika emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated there, the venerable Mahākoṭṭhika said to the venerable Sāriputta:

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Moggallāna the Accountant, a Brahmin, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After a cordial and meaningful conversation, he sat down to one side. Seated to one side, the Accountant Moggallāna said to the Blessed One:

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

At Sāvatthi.

The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

"I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to it and pay close attention, I will speak."

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

At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā Grove. Now at that time, the Venerable Anuruddha was dwelling among the |Cetīs::name of the people from Ceta [cetī]|, in the Eastern Bamboo park. Then, while the venerable Anuruddha was alone in seclusion, the following thought arose in his mind:

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

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

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.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

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.

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

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

"I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak."

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.

"Bhikkhus, there are these three |bases of sectarian views::sectarian tenets [titthāyatanāni]| which, when examined, interrogated, and discussed by the wise, and taken to their conclusion, will culminate in inaction. What are the three?

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.

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

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

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

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.

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

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.

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels' feeding ground, shortly after the Blessed One had attained final Nibbāna.

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground.

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

Thus have I heard — Once, the Blessed One was wandering in the land of the Magadhans and arrived at Rājagaha; he went to where Bhaggava the potter was. Having approached, the Blessed One said to Bhaggava the potter, "If it's not inconvenient for you, Bhaggava, may we stay in your workshop for one night?"

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

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

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

The Buddha 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 have I heard—At one time, the Blessed One was dwelling in the Anga country, in a market town of the Angans called Assapura. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

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

Thus have I heard—At one time, the Blessed One was wandering in the Kosalan country with a large |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]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Opāsāda::In ancient India, certain villages were primarily inhabited by Brahmins, the priestly class. These villages often had a focus on Vedic rituals and learning. [opāsāda]|. There, the Blessed One stayed in the |Grove of the Gods::Divine forest. A quiet, possibly revered location, suitable for teaching and meditation. [devavana]| among the Sal trees to the north of Opāsāda.

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

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

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.

Thus have I heard—At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.

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.

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

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 have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof.