A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

“Bhikkhus, a bhikkhu who is |lacking continuous effort::without energy, without application [anātāpī]| and is |without concern::without regret, without remorse, without a sense of shame [anottāpī]| is incapable of |full awakening::perfect understanding, enlightenment [sambodha]|, incapable of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, incapable of attaining the unsurpassed safety from bondage. But, bhikkhus, a bhikkhu who is |endowed with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |endowed with a sense of shame::with regret, with remorse, with concern [ottāpī]| is capable of full awakening, capable of Nibbāna, capable of attaining the unsurpassed safety from bondage.

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.

"There might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the ending of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for existence, craving for something to be [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, 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]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the ending of suffering.

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.

Then, brahmin, it occurred to me: ‘Suppose that on specially auspicious nights of the fourteenth, the fifteenth, and the eighth of the lunar fortnight, what if I were to dwell in such terrifying and hair-raising places as park shrines, forest shrines, and tree shrines? Perhaps I might encounter that fright and dread.’ So, brahmin, later on, on such specially auspicious nights as the fourteenth, fifteenth, and eighth of the lunar fortnight, I dwelled in such terrifying and hair-raising places as park shrines, forest shrines, and tree shrines. And while I was dwelling there, brahmin, a wild animal would approach, or a peacock would knock off a branch, or the wind would rustle the fallen leaves. It occurred to me: ‘Surely this is that fright and dread coming?’ Then, brahmin, it occurred to me: ‘Why do I dwell always expecting fear? What if, when that fright and dread comes upon me while I am in a particular posture, I subdue that fright and dread while remaining in that very posture?’ So, brahmin, when that fright and dread came upon me while I was walking, I did not stand still or sit down or lie down; I subdued that fright and dread while still walking. When that fright and dread came upon me while I was standing, I did not start walking or sit down or lie down; I subdued that fright and dread while still standing. When that fright and dread came upon me while I was sitting, I did not lie down or stand up or start walking; I subdued that fright and dread while still sitting. When that fright and dread came upon me while I was lying down, I did not sit up or stand up or start walking; I subdued that fright and dread while still lying down.

The Buddha describes the four right efforts concisely and precisely.

"Bhikkhus, these are the four right efforts. What four?

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

And what, bhikkhus, is right view? That which, bhikkhus, is |wisdom::insight, knowing [ñāṇa]| of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, wisdom of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, wisdom of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, wisdom 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]|—this is called right view, bhikkhus.

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

"This, friend, is the Noble Eightfold Path, which is the spiritual life. Namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

Approaching wrongness leads to failure, not success. Approaching rightness leads to success, not failure.

Conversely, bhikkhus, approaching rightness leads to success, not failure. How does this happen? For one with right view, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right collectedness arises; for one with right collectedness, right wisdom arises; for one with right wisdom, true liberation arises. Thus, bhikkhus, approaching rightness leads to success, not failure."

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.

Those |with right views::with correct beliefs, correct concepts, correct opinions [sammādiṭṭhikā]| come together and associate with those with right views; those |with right intentions::with right notions, ideas, concepts [sammāsaṅkappā]| come together and associate with those with right intentions; those |with right speech::speaking rightly [sammāvācā]| come together and associate with those with right speech; those |with right actions::with right behavior [sammākammanta]| come together and associate with those with right actions; those |with right livelihood::having a right mode of living [sammāājīva]| come together and associate with those with right livelihood; those |with right effort::with correct endeavor [sammāvāyāma]| come together and associate with those with right effort; those |with right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]| come together and associate with those with right mindfulness; those |with right collectedness::with perfect stability of mind, with correct mental composure [sammāsamādhi]| come together and associate with those with right collectedness."

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.

Accumulation of demerit and a bad destination, and brief is the pleasure of one who is frightened; For this, |authorities::king, ruler, government [rāja]| impose a heavy punishment, a man therefore should not get involved with another's partner.

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

"Friend, this Noble Eightfold Path itself is the way to realize enlightenment—namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This, friend, is the path; this is the way of practice for the realization of enlightenment."

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.

For that bhikkhu, it is to be expected: 'He will understand, as it really is, this is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; he will understand, as it really is, this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|; he will understand, as it really is, this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; he will understand, as it really is, this is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

Bhikkhus, for a person with right view, his right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness, right wisdom, and right liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is desirable, wanted, pleasant, beneficial, and happiness. What is the reason for this? Because, bhikkhus, his view is good.

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.

In the same way, bhikkhus, for a noble disciple, one endowed with right view, who has attained |full understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them|, the suffering that has been eradicated and exhausted is indeed far greater, while what little remains is insignificant. It does not come close in comparison, does not approach in measure, does not even amount to a fraction when compared to the mass of suffering that has already been eradicated and exhausted. This refers to someone who is capable of at most seven more rebirths, who understands, as it truly is: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; understands, as it truly is: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; understands, as it truly is: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; and understands, as it truly is: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

Vision, insight, wisdom, true understanding and clarity arose in the Buddha regarding the four bases of psychic powers.

"'This is the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort' — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, |wisdom::distinctive knowledge, discernment [paññā]|, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration should be developed' — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration has been developed' — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity.

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.

Those |with right views::with correct beliefs, correct concepts, correct opinions [sammādiṭṭhikā]| come together and associate with those with right views; those |with right intentions::with right notions, ideas, concepts [sammāsaṅkappā]| come together and associate with those with right intentions; those |with right speech::speaking rightly [sammāvācā]| come together and associate with those with right speech; those |with right actions::with right behavior [sammākammanta]| come together and associate with those with right actions; those |with right livelihood::having a right mode of living [sammāājīva]| come together and associate with those with right livelihood; those |with right effort::with correct endeavor [sammāvāyāma]| come together and associate with those with right effort; those |with right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]| come together and associate with those with right mindfulness; those |with right collectedness::with perfect stability of mind, with correct mental composure [sammāsamādhi]| come together and associate with those with right collectedness; those with |right wisdom::with right discernment, with correct understanding [sammāñāṇī]| come together and associate with those with right wisdom; those with |right liberation::with right release, with right freedom [sammāvimuttī]| come together and associate with those with right liberation."

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.

One who |fails to rise up::does not make an effort [anuṭṭhahāna]| at the right time for making effort, though young and strong, overcome by |laziness::idleness [ālasiya]|; With a mind weighed down by |despondent::downcast [saṃsanna]| thoughts, sluggish in action, such an indolent person does not find the path to wisdom.

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

Today, the effort must be made, who knows if death will come tomorrow? For there is no bargaining with death, the great army that spares none.

The Buddha explains the faults concerning this life and the next life, the strivings for laypeople and those who have gone forth, the things that cause regret and do not cause regret, the importance of not resting content with wholesome qualities, the two things that cause regret and do not cause regret, the two dark and bright qualities, and the two occasions for approaching the rains retreat.

"Bhikkhus, there are these two bright qualities that |protect::guard, take care of, preserve [pālenti]| the world. What two? Sense of right and |wrong::sense of shame, conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]|. If these two bright qualities did not protect the world, there would not be any recognition here of mother, aunt, uncle's wife, teacher's wife, or elders' wives. The world would fall into chaos, like goats, chickens, pigs, dogs, and jackals. But because, bhikkhus, these two bright qualities protect the world, there is recognition of mother, aunt, uncle's wife, teacher's wife, and elders' wives."

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.

Non-recitation is the stain of |chants::mantras [mantā]|, non-effort is the stain of households; Laziness is the stain of |beauty::good looks [vaṇṇa]|, |negligence::carelessness, heedlessness [pamāda]| is the stain of |protecting::guarding, watching over [rakkhati]|.

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.

For those who are well-established in effort, with mindfulness of the body always present; Who do not |pursue::practice, cultivate [sevati]| what should not be done, and are |persistent::acting continuously [sātaccakārī]| in what should be done; For those mindful and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, their mental defilements come to an end.

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 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.

In this matter, bhikkhus, right view comes first. And how does right view come first? For one possessing right view, right intention arises; for one possessing right intention, right speech arises; for one possessing right speech, right action arises; for one possessing right action, right livelihood arises; for one possessing right livelihood, right effort arises; for one possessing right effort, right mindfulness arises; for one possessing right mindfulness, right collectedness arises; for one possessing right collectedness, |right knowledge::perfect understanding [sammāñāṇa]| arises; for one possessing right knowledge, right liberation arises. Thus, bhikkhus, the path of the disciple in higher training is endowed with eight factors, the arahant is endowed with ten factors. And there, it is seen with right knowledge that the multitude of harmful, unwholesome qualities has disappeared, thus reaching |full development by cultivation::maturity by development, fulfillment by meditation [bhāvanāpāripūri]|.

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.

"'One does not discern, one does not discern,' friend, that is why one is called undiscerning. And what |does one not discern::does not clearly distinguish, does not understand [nappajānāti]|? One does not discern: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.' One does not discern: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|.' One does not discern: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.' One does not discern: '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]|.' 'One does not discern, one does not discern,' friend, that is why one is called undiscerning."

A bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.

And how does a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slant, slope, and incline towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who develops and extensively cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna."

Good friendship is greatly beneficial for the arising, development and extensive cultivation of the Noble Eightfold Path.

And how, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the Noble Eightfold Path.

The Buddha explains the importance of good friendship in the development and cultivation of the noble eightfold path.

How, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the noble eightfold path."

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.

Bhikkhus, I praise the right practice of two kinds of people: a layperson and one gone forth. Whether a layperson or one gone forth, if they are practicing rightly, due to the reason of right practice, they attain the true way, the Dhamma that is wholesome."

The Buddha explains the importance of accomplishment in wise attention in the development and cultivation of the noble eightfold path.

And how, bhikkhus, does a bhikkhu accomplished in careful attention develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, bhikkhus, a bhikkhu accomplished in wise attention and careful attending develops and extensively cultivates the noble eightfold path."

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

"This very Noble Eightfold Path, friend, is the path, this is the way for the realization of this Nibbāna, namely — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, friend, is the path, this is the way for the realization of this Nibbāna."

The noble eightfold path is the spiritual life. The fruits of the spiritual life are stream-entry, once-returning, non-returning, and arahantship.

"What, bhikkhus, is the |spiritual life::ascetic life, monkhood [sāmañña]|? It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the spiritual life.

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

The arising of birth is the arising of aging and death; the cessation of birth is the cessation of aging and death; this very Noble Eightfold Path is the way of practice leading to the cessation of aging and death, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

Here, Sāriputta, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. Thus indeed, Sāriputta, a bhikkhu with good friends, companions, and associates develops and cultivates the Noble Eightfold Path extensively.

The Buddha shares a simile of a water pot without a stand being easily knocked over, and likens it to a mind without support.

And what, bhikkhus, is the support for the mind? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This is the support for the mind.

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

And how, bhikkhus, does a bhikkhu who is accomplished in virtue develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu who is accomplished in virtue develops and extensively cultivates the Noble Eightfold Path."

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

And how, Ānanda, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, Ānanda, that a bhikkhu with good friends, companions, and associates develops and extensively cultivates the Noble Eightfold Path.

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

develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and active effort and accompanied by intentional effort,

The Buddha describes three cases where vigour should be applied.

Bhikkhus, when a bhikkhu applies vigour for the non-arising of unarisen unwholesome mental qualities, when he applies vigour for the arising of unarisen wholesome mental qualities, when he applies vigour for enduring arisen painful bodily sensations—those that are intense, harsh, sharp, unpleasant, and deadly—then, bhikkhus, that bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |discerning::astute, wise [nipaka]|, and mindful, and working rightly to bring an end to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|."

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

I developed the basis of psychic power that is endowed with collectedness arising from aspiration and accompanied by intentional effort, the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and the basis of psychic power that is endowed with collectedness arising from investigation and accompanied by intentional effort, along with enthusiasm.

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 Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path."

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.

"Whatever ascetics or brahmins who do not understand as it truly is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' who do not understand as it truly is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' who do not understand as it truly is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' and who do not understand as it truly is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' they delight in |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|leading to rebirth, in intentional constructs leading to aging, in intentional constructs leading to death, and in intentional constructs leading to sorrow, lamentation, pain, distress, and despair. Delighting in intentional constructs leading to rebirth, aging, death, sorrow, lamentation, pain, distress, and despair, they choose to act on these intentional constructs. Having acted on these intentional constructs leading to rebirth, aging, death, sorrow, lamentation, pain, distress, and despair, they fall into the precipice of rebirth, the precipice of aging, the precipice of death, and the precipice of sorrow, lamentation, pain, distress, and despair. They do not escape from birth, aging, death, sorrow, lamentation, pain, distress, and despair. I say, 'They do not escape from suffering.'

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

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

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five higher fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|. What is the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment.

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.

"Whether in the past, present, or future, bhikkhus, all those arahants and Perfectly Awakened Ones have truly understood the four noble truths as they really are. And what are these four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Just as those in the past have fully understood these truths, so will those in the future, and so do those in the present.

The Buddha describes the four kinds of persons found existing in the world and how they can develop both tranquility and insight.

Similarly, bhikkhus, when a person neither gains internal tranquility of mind nor insight into phenomena through higher wisdom, that person should develop a strong desire, effort, persistence, and determination to acquire those wholesome qualities. Just as, bhikkhus, a man whose clothes or head are ablaze would make a strong effort, persistence, and determination to extinguish the fire, so too, bhikkhus, should that person develop a strong desire, effort, persistence, and determination to acquire those wholesome qualities. In this way, in due course, that person gains both internal tranquility of mind and insight into phenomena through higher wisdom.

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

"One who develops loving-kindness, |boundless::limitless, immeasurable [appamāṇa]|, and cultivated |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|; Their fetters become weak, and they see the |wearing away of attachment::exhaustion of appropriation, ending of identification [upadhikkhaya]|.

The Buddha uses the simile of a log of wood carried by a river to explain the eight obstacles to reaching Nibbāna.

Then the cowherd Nanda received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The elephant's footprint is considered the foremost because of its size. In the same way, whatever wholesome qualities there are, they are all rooted in diligence, and they meet together in diligence; diligence is considered the foremost among the qualities.

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path."

Cultivating collectedness leads to discerning the Four Noble Truths.

'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he discerns as it truly is; 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he discerns as it truly is; 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he discerns as it truly is; 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' he discerns as it truly is.

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

"Just this, venerable sir, is the stream, namely the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right |collectedness::sammāsamādhi|."

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 advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

“Contemplating the unattractive nature of the body, mindful while breathing in and out; With continuous effort, seeing clearly, the calming down of all |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|.

Ignorance is the forerunner in the arising of unwholesome qualities, and wisdom is the forerunner in the arising of wholesome qualities.

"Wisdom, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of shame and fear of wrongdoing::conscience and concern, respect for oneself and others [hirottappa]| following along. For one who has arrived at wisdom, bhikkhus, right view arises; for one with right view, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right collectedness arises."

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

Thereafter, that bhikkhu, living in seclusion, with diligence, continuous effort, and resoluteness, not long after, realized by personal knowledge and attained in that very life the unsurpassed culmination of the spiritual life for which sons of good families rightly go forth from the household life into homelessness.

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

'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]|,' by knowing and seeing this, the wearing away of the mental defilements occurs. Thus, bhikkhus, for one who knows in this way and sees in this way, the wearing away of the mental defilements occurs.

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.

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

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

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

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

And what are these four? Here, bhikkhus, the bhikkhu Moggallāna develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort — thus his aspiration is neither too slack nor too tense, it is not inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

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

“What, friend Sāriputta, is difficult to do in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|?”

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.

Just as a noble horse is restrained by the whip, be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |feeling a sense of urgency::anxiety [saṁvega]|; By |faith::confidence, conviction, trust [saddha]|, by |virtue::ethical conduct, moral integrity [sīla]| and with |energy::persistence, willpower, determination [vīriya]|, with |collectedness::with a stable mind, with mental composure, with concentration [samādhinā]| and |discernment of mental qualities::investigation of reality [dhammavinicchaya]|; Fully endowed with wisdom and ethical conduct and |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, you will abandon this considerable suffering.

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.

And what, bhikkhus, is the Middle Way awakened to by the Tathāgata, which gives rise to vision, gives rise to knowledge, leads to peace, to directly knowing, to enlightenment, to Nibbāna? It is this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, bhikkhus, is the Middle Way awakened to by the Tathāgata, which gives rise to vision, gives rise to knowledge, leads to peace, to directly knowing, to enlightenment, to Nibbāna.

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.

But, bhikkhus, when you do think, you should think: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; you should think: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; you should think: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; you should think: '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]|.' What is the reason for this? Bhikkhus, these thoughts are connected with benefit, they are essential to the spiritual life, they lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to 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.

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

The Buddha explains the 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.

1 Here, bhikkhus, a bhikkhu lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| are established in him, along with |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| towards the teacher. This, bhikkhus, is the first cause, the first condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

Therefore, always delighting in |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, |collected::composed, settled [samāhita]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, who sees the wearing away and ending of rebirth; Overcoming Māra and his army, bhikkhus, become those who have gone beyond birth and death.”

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

The 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.

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

Then the Venerable Anuruddha spent the upcoming rains retreat right there among the Cetīs, in the Eastern Bamboo Park. Then the Venerable Anuruddha, dwelling alone, secluded, |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|, with continuous effort, and resolute, in no long time realized for himself with direct knowledge, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, he dwelled in it.

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

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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.

What are the 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]|. Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these 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 these 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 these 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.

What are these four? It is because of not fully understanding and not penetrating the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, bhikkhus, that both you and I have run and wandered this long course of samsara, for a very long time. It is because of not fully understanding and not penetrating 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]|, and 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]|, that both you and I have run and wandered this long course of cyclic existence, for a very long time. But now, bhikkhus, having fully understood and penetrated the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering; the craving for existence is severed, the entanglement of becoming is destroyed; there is no more rebirth."

One of two results is to be expected for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and discerning with clarity at a suitable occasion in regard to the wholesome mental qualities - 1) full awakening here and now, or 2) the state of non-returning.

Therefore, cultivate wakefulness, The bhikkhu who is |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |discerning::astute, wise [nipaka]|, and |who gains jhānas at will::accomplished in meditation, who has deep states of meditation [jhānalābhī]|; Having cut off the fetter of |being born and aging::birth and old age [jātijarā]|, will realize the highest awakening right here.”

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

For what reason? Because, bhikkhus, there is no practice of the Dhamma, no wholesome conduct, no doing of wholesome actions, no performance of meritorious deeds in those lower realms. There, bhikkhus, beings devour one another, and the weaker are prey to the stronger. For what reason? Because, bhikkhus, they have not seen 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]|, and 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]|.

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.

So too, a certain person here is of just such a kind; Having gathered wealth righteously, through initiative and effort; They satisfy with food and drink, those beggars rightly come for alms.”

The Buddha teaches the four establishments of mindfulness as the one-way path for the purification of beings and for the personal realization of Nibbāna.

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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.

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

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.

Equanimous, ever |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|, he does not |think::presume, suppose, imagine, conceive [maññati]| himself to be equal, superior or inferior in the world: for him, there is no |prominence::arrogance, conceit, self-importance [ussada]|.

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.

But when, bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One, arises in the world, there is great light, great radiance. Then, there is neither complete darkness nor blinding darkness. Then, there is the declaration, the teaching, the describing, the putting forward, the revealing, the analysis, and the exposition of the four noble truths. Which 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]|, and 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 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.

'Route by which way they had arrived,' bhikkhu, is a designation for the Noble Eightfold Path, i.e.—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness."

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

Having seen the |drawbacks::disadvantages, unsatisfactoriness, inadequacy, danger [ādīnava]| in sensual pleasures, and seeing |renunciation::going out state, rejection of sensual pleasure [nekkhamma]| as |security::safety, sanctuary, peace, rest [khema]|; I will go for the purpose of |striving::making effort, exerting [padhāna]|, it is here that my mind delights.”

When the brahmin Ahiṁsaka Bhāradvāja claims to be harmless, the Buddha explains what it truly means to be harmless.

The brahmin Ahiṁsaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Ahiṁsaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The Buddha teaches about psychic power, the basis of psychic power, the development of the bases of psychic power, and the way of practice leading to the development of the bases of psychic power.

And what, bhikkhus, is the way of practice leading to the development of the bases of psychic powers? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness — this, bhikkhus, is called the way of practice leading to the development of the bases of psychic powers."

The Buddha describes three types of people - the blind, the one-eyed, and the two-eyed.

And who, bhikkhus, is the blind person? Here, a certain individual does not possess the kind of vision by which they might acquire wealth not obtained yet or make acquired wealth increase. Nor do they have the kind of vision by which they could understand the |wholesome and unwholesome::what is skillful and unskillful [kusalākusala]| qualities, |blameworthy and blameless::what is objectionable and irreproachable [sāvajjānavajja]| qualities, |inferior and superior::what is coarse and refined [hīnappaṇīta]| qualities, dark and bright qualities with their counterparts. This, bhikkhus, is called the blind person.

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

And what have I taught, bhikkhus? 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' bhikkhus, I have taught; 'this is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' I have taught; 'this is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' I have taught; 'this is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' I have taught.

When one knows and sees the four noble truths, there is the wearing away of the taints.

“Bhikkhus, I declare that 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]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”

The brahmin Bilaṅgika Bhāradvāja insults the Buddha, but after the Buddha's response, he becomes a bhikkhu and soon attains arahantship.

The brahmin Bilaṅgika Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bilaṅgika Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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

"This, friend, is the wrong spiritual practice: the eightfold wrong way of practice, that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness."

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.

“Look upon the world as |empty::non-subjective [suññata]|, Mogharāja, being ever |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|; Having uprooted the |sense of self::concept of identity, speculation about self, view that the self exists [attānudiṭṭhi]|, one might thus cross over death; The King of Death does not see, one who looks upon the world in this way.”

The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the ending of suffering—complete in training and free from the mental defilements.

And how is he noble in qualities? Here, bhikkhus, the bhikkhu dwells devoted to the cultivation of the |seven sets of qualities::the seven distinct groups of principles that support the realization of awakening, includes the four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the noble eightfold path [sattannaṁ bodhipakkhiya dhammā]| that lead to awakening. This is how a bhikkhu is noble in qualities.

The Buddha describes the true ascetic and brahmin as one who understands the four noble truths.

“Bhikkhus, whoever among ascetics or brahmins do not truly understand: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ and ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|’ — such individuals are not, in my view, true ascetics or true brahmins. They are not regarded as ascetics among ascetics nor as brahmins among brahmins. And furthermore, these venerable ones do not live having directly realized and attained, in this very life, the |true goal of renunciation::goal of monkhood, epithet of Nibbāna [sāmaññattha]| or the |goal of Brahmanhood::the purpose of being a brahmin, epithet of Nibbāna [brahmaññattha]|.

The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

The brahmin Asurindaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Asurindaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The Buddha describes the three elements of escape - renunciation, formless existence and cessation.

“Having known the escape from sensual pleasures, and the |surpassing::transcending, overcoming [atikkama]| of forms; One |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, reaches |the stilling of all formations::calming of all intentions, volitions, mental activities [sabbasaṅkhārasamatha]|.

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.

Just as bhikkhus, the twinkling of all the stars does not amount to a sixteenth part of the moonlight, and the moonlight surpasses them, shining forth, radiating, and illuminating brightly; so too, bhikkhus, whatever grounds for making merits there are associated with acquisitions, all of them do not amount to a sixteenth part of the liberation of mind by loving-kindness. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

The Buddha sits silently among the Saṅgha of bhikkhus on an Uposatha night when the assembly wasn't pure. Afterwards, the Buddha explains the eight wonderful and marvelous qualities of the Dhamma and Vinaya, likening them to similarly wonderful qualities of the great ocean.

7) Just as, bhikkhus, the great ocean is rich in many treasures, in various treasures, containing treasures in it such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; so too, bhikkhus, this Dhamma and Vinaya is rich in many treasures, in various treasures. These are the treasures in it: the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhāna]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]|, the |five strengths::unshakable mental powers of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabala]|, the |seven factors of awakening::the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity. Read [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|. That this Dhamma and Vinaya is rich in many and various treasures, containing treasures in it such as the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five strengths, the seven factors of awakening, and the noble eightfold path; this, bhikkhus, is the seventh wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

The Buddha describes the ten bases for the wearing away of the multitude harmful, unwholesome qualities, and for the development of multitude wholesome qualities.

6. For one with right effort, bhikkhus, wrong effort is worn away; and the multitude harmful, unwholesome qualities that arise due to wrong effort, they too are worn away for him. And due to right effort, multitude wholesome qualities reach full development by cultivation.

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.

Even if one were to live a hundred years, |lazy::procrastinating, inactive person, indolent [kusīta]| and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|; Better is a single day of life, of one who |makes steady effort::actively engages|.

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

However, bhikkhus, if someone were to say: 'By fully understanding the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| as it truly is, by fully understanding the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]| as it truly is, by fully understanding the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| as it truly is, and by fully understanding 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]| as it truly is, I will completely end suffering' — such a thing is indeed possible.

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

However, bhikkhus, if someone were to say: 'By fully understanding the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| as it truly is, by fully understanding the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]| as it truly is, by fully understanding the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| as it truly is, and by fully understanding 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]| as it truly is, I will completely end suffering' — such a thing is indeed possible.

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

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

The Buddha expresses an inspired utterance contrasting one who has comprehended the nature of reality with one who is with possessions.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, a certain lay disciple from |Icchānaṅgala::name of a Brahman village in Kosala [icchānaṅgala]| had arrived in Sāvatthi for some business. Having completed that business in Sāvatthi, he approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. As he was seated to one side, the Blessed One said to him: “After a long time, lay disciple, you have made this effort, that is, for coming here.”

The Buddha explains how the tangle of defilements can be disentangled through the practice of virtue, meditation, and wisdom.

The brahmin Jaṭā Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Jaṭā Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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

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

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

Whoever |completely avoids::keeps away from [parivajjeti]| sensual pleasures, just as one avoids stepping on a snake's head with their feet; Finds tranquility in this |entangling::ensnaring, sticky [visattika]| world, wih |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|, they surpass it.

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

Then, only equanimity remains, pure, bright, gentle, workable, and radiant. Just as, bhikkhu, a skilled goldsmith or goldsmith's apprentice might prepare a furnace, light the fire, and place gold in the crucible. By blowing on it from time to time, sprinkling water over it from time to time, and observing it from time to time, the gold becomes refined, well refined, thoroughly refined, faultless, pliable, workable, and radiant. It could be made into whatever form he wishes — whether a bracelet, earrings, a necklace, or a golden chain—and it would serve its purpose. Similarly, bhikkhu, then only equanimity remains, pure, bright, gentle, workable, and radiant.

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]|.

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

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

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

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

The Buddha 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.

16. ‘Others could be with wrong effort; we shall be with right effort here’—effacement should be practiced thus.

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

In the same way, bhikkhus, a bhikkhu who, relying on |virtue::moral conduct, ethical behavior [sīla]| and being established in virtue, cultivates the seven factors of awakening and develops them frequently, attains greatness and expansiveness in regard to the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. And how, bhikkhus, does a bhikkhu, relying on virtue and being established in virtue, cultivate the seven factors of awakening and develop them frequently, thereby attaining greatness and expansiveness in regard to the mental qualities?

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

The brahmin Akkosaka Bhāradvāja received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Akkosaka Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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.

And those who know the essential as essential, and the essenceless as essenceless; They attain the essence, being in the domain of |right intention::with correct intention, having right volition, with correct notion [sammāsaṅkappa]|.

When a brahmin woman expresses faith in the Buddha, her husband, a brahmin of the Bhāradvāja clan, goes to dispute the doctrine of the Buddha. The Buddha teaches the brahmin the importance of cutting off anger.

Then the brahmin of the Bhāradvāja clan received the going forth in the presence of the Blessed One, he received the full ordination. Having recently received full ordination, the venerable Bhāradvāja, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

The Buddha contemplates dependent co-arising in reverse order just after his awakening.

"When the nature of things becomes evident, to the Brahmin meditating with continuous effort; All his doubts are dispelled, for he has known the ending of conditions."

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

Again, bhikkhus, the bhikkhu with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. Thus, with the divine eye, purified and surpassing human vision, he sees beings as they pass away and are reborn: inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—he understands beings according to their actions. This is the second knowledge he has attained: ignorance has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, with continuous effort, and determined.

The Buddha contemplates dependent co-arising in forward order just after his awakening.

"When the nature of things becomes evident, to the Brahmin meditating with continuous effort; All his doubts are dispelled, when he knows a thing with its cause."

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

"Here, brahmin, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |desire::aspiration, goal, interest, objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. This, brahmin, is the path, this is the way to abandon this desire."

The Buddha refused Māgaṇḍiya's offer of his daughter, rejecting worldly desires. He taught that true peace arises not from clinging to views, observances, or status, but from letting go of all attachments. Like a lotus unstained by water, the sage remains free, calm, and detached amidst the world.

"Whatever |evaluations::discrimination, distinction, assessment [vinicchaya]| have been |formulated::whether designed, fabricated, fashioned, imagined, or even planned—refers to the mental constructs or determinations shaped by deliberate effort [pakappitāni]|," [Māgaṇḍiya said] "the sage unequivocally declared them as not to be grasped; If this meaning is understood as 'inner peace,' how, then, have the wise |taught::proclaimed [pavedita]| it?"

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 explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructs, and consciousness.

Then that bhikkhu, dwelling alone, secluded, with diligence, with continuous effort, and determined, before long, realized for himself with |direct knowledge::experiential realization [abhiññā]|, in this very life, the |perfection of the spiritual life::ideal of the spiritual path, culmination of the spiritual life [brahmacariyapariyosāna]|, for the sake of which clansmen rightly go forth from the household life into homelessness, and having realized it, he |abided::lived, dwelled, stayed, remained, continued [viharati]| in it.

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.

There is no |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]| for the |unwise::lacking in discernment or good sense, immature [apañña]|, and no wisdom for one who does not [train for] jhāna; But in whom both jhāna and wisdom are found, he is truly near to Nibbāna.

The Tathāgata is regarded the foremost among beings, and diligence is regarded the foremost among qualities.

And how, bhikkhus, does a diligent bhikkhu develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a diligent bhikkhu develops and extensively cultivates the Noble Eightfold Path.

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.

So by consorting with a |lazy person::a procrastinating, inactive person, indolent [kusīta]|, even a virtuous person sinks; Therefore, one should |steer clear of::avoid, shun [parivajjati]| a lazy person, who is |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.

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.

Those |meditators::yogis [jhāyi]| who are practicing continuously, consistently firm in effort; The |steadfast::firm, stable, wise [dhīra]| ones attain |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, The |unsurpassed::highest, incomparable [anuttara]| safety from the |bonds::yoke, attachment, which binds one to the cyclical existence [yoga]|.

The Buddha contemplates dependent co-arising in forward and reverse order just after his awakening.

"When the nature of things becomes evident, to the Brahmin meditating with continuous effort; He persists dispelling Māra's army, as the sun illuminating the sky.

Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

10) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]| is cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: 'The defilements are exhausted in me.'

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

"Suppose, bhikkhu, there were a mountain of solid rock, a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| long, a yojana wide, and a yojana high, without cracks, without holes, and of one solid mass. At the end of every hundred years, a man would wipe that mountain once with a piece of fine cloth made in |Kāsi::an ancient kingdom in northern India, renowned for producing fine, high-quality textiles, especially soft and delicate cloth [kāsi]|. By this effort, that large rocky mountain might be worn away and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons.

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

And what, bhikkhus, is form? The four great elements and the form dependent on the four great elements. This is called form. With the arising of nutriment, there is the arising of form; with the cessation of nutriment, there is the cessation of form. The Noble Eightfold Path is the way of practice leading to the cessation of form, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right collectedness.

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

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

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

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

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

1 And what, householder, is the |happiness of ownership::pleasure of having [atthisukha]|? Here, householder, a son of a good family has acquired wealth through initiative and effort, built up by hard work, earned by sweat, lawfully and legitimately obtained. When he reflects, 'I have acquired wealth through initiative and effort, built up by hard work, earned by sweat, lawfully and legitimately obtained,' he attains happiness and |pleasure::gladness, joy, positive state of mind [somanassa]|. This is called the happiness of ownership, householder.

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

And what, bhikkhus, is that ancient path, that ancient direct road, traveled upon by the perfectly Awakened Ones in the past? 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. Bhikkhus, I followed that ancient path, that ancient road, traveled upon by the perfectly Awakened Ones in the past.

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

3. By frequently paying attention to the things serving as a basis for the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|, unarisen energy arises, and arisen energy reaches full development through cultivation.

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

"Come now, Sāḷha, do not [adhere merely] by tradition, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because 'the ascetic is our revered teacher.' When you know for yourselves: 'These |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| are |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|; these mental qualities are blameworthy; these mental qualities are criticized by the wise; these mental qualities, when adopted and carried out, lead to harm and to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' then you should abandon them.

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

And why, bhikkhus, is such a person referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya? Because, bhikkhus, such a person does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. Furthermore, when presented with truth, they acknowledge it and do not reject it; when presented with falsehood, they make an effort to address and correct it, recognizing: 'this is untrue, this is false.' Therefore, such a person is called one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya.

The Buddha advises Soṇa on the importance of balanced energy and breaking through to a balanced state of the faculties with the example of the lute strings.

Then the venerable Soṇa, after a while, resolved on balanced energy, had a break through to a balanced state of the faculties, and paid attention to that sign. Then the venerable Soṇa, living alone, diligent, with continuous effort, and resolute, soon realized for himself, through directly knowing, that ultimate goal of the spiritual life for which sons of good families rightly go forth from the household life into homelessness, knowing and realizing it for himself, he abided in it.

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.

“It would be good for me, venerable sir, if the Blessed One would teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| briefly, such that having heard the Blessed One’s Dhamma, I might dwell alone, withdrawn, |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]|.”

The Buddha explains what causes the hindrances to arise and how to abandon them.

"Bhikkhus, I do not see any other single quality that prevents unarisen dullness and drowsiness from arising, or causes arisen dullness and drowsiness to be abandoned, as |rousing of energy::initiative, first effort [ārambhadhātu]|, |principle of endurance::element of persistence, stronger effort [nikkamadhātu]|, and |continuous effort::perseverance, striving [parakkamadhātu]|. Bhikkhus, when one is energetic, unarisen dullness and drowsiness do not arise, and arisen dullness and drowsiness are abandoned."

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

If, while walking, bhikkhus, a bhikkhu is free of |craving::greediness, wanting, yearning [abhijjhā]| and |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, free from |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, free from |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and has abandoned |doubt::uncertainty, indecisiveness [vicikiccha]|, tireless energy is aroused in him, |unmuddled::without confusion [asammuṭṭha]| |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| is established, their body is |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|, their mind is |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Such a bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |with concern::with shame, with regret, having remorse [ottāpī]|, continuously |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| while walking.

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::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [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]|.'

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

So by consorting with a |lazy person::a procrastinating, inactive person, indolent [kusīta]|, even a virtuous person sinks; Therefore, one should |steer clear of::avoid, shun [parivajjati]| a lazy person, who is |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.

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

develops right intention... develops right speech... develops right action... develops right livelihood... develops right effort... develops right mindfulness... develops right collectedness, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go.

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::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [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 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, |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]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |wisdom::insight, knowing [ñāṇa]|, which leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What, 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::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

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

develops right intention... develops right speech... develops right action... develops right livelihood... develops right effort... develops right mindfulness... develops right collectedness, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go.

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

3. And what, bhikkhus, is the nutriment for the arising of unarisen |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]| and for the development and completion of the arisen awakening factor of energy? There is, bhikkhus, taking initiative, persistence, and continuous effort. Frequently giving careful attention to these is the nutriment for the arising of unarisen awakening factor of energy and for the development and completion of the arisen awakening factor of energy.

On the passing away of Sāriputta, the Buddha advises Ānanda to be an island unto himself, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge.

And how, Ānanda, does a bhikkhu dwell as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge? Here, Ānanda, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, and fully present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. Similarly, he dwells observing feelings in and of themselves, the mind in and of itself, and mental qualities in and of themselves, with continuous effort, full awareness, and fully present, having removed craving and distress with regard to the world.

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

And what, bhikkhus, is the |faculty of energy::mental faculty of willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones keeps his energy aroused for the giving up of unwholesome mental qualities and for the cultivation of wholesome mental qualities. With steadfast determination and unwavering effort, he generates desire, strives, arouses energy, comprehends with his mind, and makes an effort, both to prevent the arising of unarisen harmful unwholesome mental qualities and to abandon existing ones, and to bring forth and develop unarisen wholesome mental qualities and enhance those that have arisen. This, bhikkhus, is called the faculty of energy.

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, if a bhikkhu of such virtue, such |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|, and such |wisdom::distinctive knowledge, discernment [paññā]| eats alms food consisting of choice hill rice along |with various sauces::with lentil curries [anekasūpa]| and |many spiced dishes::various curries [anekabyañjana]|, even that will be no obstacle for him. Just as a cloth that is defiled and stained becomes pure and bright when washed with clear water, or just as gold becomes pure and bright when heated in a furnace, so too, even if a bhikkhu of such virtue, such mental qualities, and such wisdom were to eat alms food consisting of choice hill rice along with various sauces and many spiced dishes, that would be no obstacle for him.

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.

Upon hearing this, the Brahmin Accountant Moggallāna said to the Blessed One: "There are those, friend Gotama, who lack faith, who have left the household life for a livelihood, not out of faith. They are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, |undiscerning::without wisdom [duppañña]|, and uninformed—these, friend Gotama, do not live in close association with you.

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

"How, bhikkhus, are the four bases of psychic powers developed and frequently practiced so that they are of great fruit and great benefit? Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, a wish [chanda]| and accompanied by intentional effort thus: 'My aspiration will not be too slack, nor too intense, nor inwardly inhibited, nor outwardly scattered. He dwells continuously aware: 'As before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day.' Thus with a mind that is clarified and unconfined, he develops a radiant mind."

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

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

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

And what, bhikkhus, is the ending of sensual pleasures? The ending of contact, bhikkhus, is the ending of sensual pleasures. And this very Noble Eightfold Path is the way of practice leading to the ending of sensual pleasures, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.

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

Having overcome |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]| and conquering death, one who, through effort, has attained the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|; Such a sage, of great wisdom, a knower of the world, is |not identified with::not fashioned by, not constructed by [atammaya]| anything at all.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

They wisely attend to: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; they wisely attend to: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; they wisely attend to: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; they wisely attend to: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, and |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.

The Buddha explains how 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.

Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: 'The great low-lying marsh' is a term for sensual pleasures. 'The large herd of deer' represents beings. 'The man desiring their ruin, harm, and bondage' is a term for |Māra the Evil One::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|. 'The false path' represents the wrong eightfold path - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness. 'The decoy' is a term for delight and lust. 'The dummy' is a term for |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. 'The man desiring their good, welfare, and protection' is a term for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the accomplished and fully enlightened one. 'The safe and good path to be traveled joyfully' is a term for the Noble Eightfold Path - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

And what bhikkhus, is the noble truth of the |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]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This is called the noble truth of the way of practice leading to the ending of suffering.

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

6. If one does not attain final knowledge in this very life, and if one does not attain final knowledge at the time of death, and if one does not become an attainer of final Nibbāna in-between, and if one does not become an attainer of final Nibbāna upon landing, and if one does not become an attainer of final Nibbāna without effort, then with the complete wearing away of the five lower fetters, one becomes an attainer of final Nibbāna with effort.

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

"Let the Blessed One now attain final Nibbāna, let the Blessed One now attain final Nibbāna. Now is the time for the Blessed One's final Nibbāna. Venerable sir, the Blessed One has said: 'I will not attain final Nibbāna until my bhikkhus are established as distinguished in learning, trained, confident, very learned in the Dhamma, practicing the Dhamma in accordance with the Dhamma, practicing rightly, conducting themselves properly, living according to the Dhamma, explaining it, teaching it, declaring it, establishing it, disclosing it, analyzing it, and explaining it, until the Dhamma has been well proclaimed among gods and humans.'

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

Now if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says, “The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well”?’ — answering rightly, that bhikkhu would answer thus: ‘Here, friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma that is progressively more and more refined, with its dark and bright qualities and their counterparts. As the Blessed One taught me the Dhamma in this way, through directly knowing, I reached a conclusion regarding certain aspects of the teachings, and placed confidence in the Teacher thus: “The Blessed One is a perfectly Awakened One, the Dhamma is well proclaimed by the Blessed One, the Saṅgha is practising well.”’

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

"When, Ānanda, a bhikkhu, breathing in long, knows 'I breathe in long', and breathing out long, knows 'I breathe out long'; breathing in short, knows 'I breathe in short', and breathing out short, knows 'I breathe out short'; he practices calming the bodily formations while breathing in, practices calming the bodily formations while breathing out — at that time, Ānanda, observing the body in and of itself, the bhikkhu resides with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. For what reason? Because of the in-and-out breaths. Therefore, Ānanda, in the [domain of] body, the bhikkhu at that time dwells observing the body in the body, with continuous effort, fully aware, being present, having removed craving and distress with regard to the world."

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one's blemishes and blemish-free qualities.

“1) In this case, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, or |exert effort::engage in intentional effort [vāyamati]|, or |initiate and sustain energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]| to abandon that blemish, and that he will die with |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |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]|, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a |smithy::metal worker, blacksmith household [kammārakulā]| covered with dirt and stains. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”

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.

In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [mettā]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.

The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

Then they would say to him: ‘This lute, venerable sir, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the soundbox, the sound board, the neck, the headstock, the strings, the plectrum, and the proper effort of a person. So it is, venerable sir, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.’

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:

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One's disciples is practicing the good way.’

The Buddha outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and Brahmins. The Buddha also describes the abandonment of the five hindrances, the four jhānas, and the three knowledges using similes.

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he understands as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he understands as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' he understands as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the arising of taints,' he understands as it actually is, 'This is the ending of taints,' he understands as it actually is, 'This is the way of practice leading to the ending of taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: 'Liberated.' He understands: 'Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of existence.'

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

He develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. And then, enthusiasm is the fifth factor.

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.

Then the wanderer Māgaṇḍiya received the going forth under the Blessed One, and he received the full ordination. Not long after his ordination, the venerable Māgaṇḍiya, dwelling alone, secluded, diligent, with continuous effort, and resolutely, soon realized with direct knowledge, in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

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.

And how, bhikkhus, does a bhikkhu dwell observing the mental qualities in and of themselves with regard to the Four Noble Truths? Here, bhikkhus, a bhikkhu discerns as it actually is, 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' he discerns as it actually is, 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' he discerns as it actually is, 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' and he discerns as it actually is, 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.'

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

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

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

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

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.

Now, Mahānāma, if despite his effort, striving, and exertion, wealth is not successfully attained, he |sorrows::grieves [socati]|, becomes exhausted, laments, beats his chest, wails, and falls into confusion: ‘My effort was in vain, my striving was fruitless!’ Now this too is a drawback in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

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

Now, bhikkhus, if despite his effort, striving, and exertion, wealth is not successfully attained, he |sorrows::grieves [socati]|, becomes exhausted, laments, beats his chest, wails, and falls into confusion: ‘My effort was in vain, my striving was fruitless!’ Now this too is a drawback in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

The Blessed One teaches Visākhā on the nature of attachment and 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's, 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| pleasing and beloved granddaughter had passed away. Then, Visākhā, with wet clothes and hair, approached the Blessed One during the day; having approached, she paid homage to the Blessed One and sat down to one side. As she was seated to one side, the Blessed One addressed her:

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.

Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.

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.

“In this case, young man, I am an |advocate of analysis::who has a doctrine of classification, lit. speaking based on analysis [vibhajjavāda]|, I do not |speak in absolutes::who has categorical views, lit. one side speaking [ekaṁsavāda]|. Whether it is a householder or one gone forth, I do not |praise::commend, extol [vaṇṇeti]| the |wrong way of practice:: [micchāpaṭipatti]|. For whether it is a householder or one gone forth who is practicing wrongly, due to that basis of wrong practice, they are not successful in the true way, in the Dhamma that is wholesome. But whether it is a householder or one gone forth, I praise the |right way of practice::following the correct path [sammāpaṭipatti]|. For whether it is a householder or one gone forth who is practicing rightly, due to that basis of right practice, they are successful in the true way, in the Dhamma that is wholesome.”

The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

Then the Brahmā Sahampati thinking, 'The Blessed One consented to my request that he teach the Dhamma,' paid homage to me, circumambulated keeping me on the right, and then disappeared right there.

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.

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

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 bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

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."