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 continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [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 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.”

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]|.’

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 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.

Easy is the life of one who is |shameless::lacking sense of right and wrong, without conscience [ahirika]|, brazen as a crow, destructive; |Audacious::forward [pakkhandī]|, |brash::impudent [pagabbha]|, |defiled::tainted, corrupted [saṅkiliṭṭha]| in livelihood.

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 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.

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.

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 and 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 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 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]|.

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 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]|.

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

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

The Buddha’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 wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna? It is this 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, bhikkhus, is the middle way awakened to by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.

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 and 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 and brahmins in the future will 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 and brahmins at present have fully awakened to things as they truly are, all of them have fully awakened 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.”

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]|.

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 and 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 and 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 and 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.

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 gone forth, he avoided, |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| with his body; Having abandoned |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, he purified his livelihood.

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 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.

The Buddha explains the three types of persons existing in the world based on their mental qualities.

And what, bhikkhus, is the person with a mind like lightning? Here, bhikkhus, a certain person understands as it really 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]|.' Just as, bhikkhus, a person with sight in the dark of the night sees forms by a flash of lightning, so too, bhikkhus, here a certain person understands as it really is: 'This is suffering'; 'This is the arising of suffering'; 'This is the ending of suffering'; 'This is the way of practice leading to the ending of suffering.' This is called the person with a mind like lightning.

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 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 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 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.

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

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.

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

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

The Buddha 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.

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

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]|.

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.

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 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.

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

4 And what, Byagghapajja, is |balanced livelihood::living in financial equilibrium [samajīvitā]|? Here, Byagghapajja, a son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ Just as, Byagghapajja, a scale holder or a scale holder’s apprentice, having taken up the scale, knows: ‘It is lowered by this much, or it is raised by this much, in the same way, Byagghapajja, a son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ If, Byagghapajja, this son of a good family, having a small income, lives extravagantly, people will say: ‘This son of a good family devours his wealth like a fig tree parasite.’ If, Byagghapajja, this son of a good family, having a large income, lives miserably, people will say: ‘This son of a good family will die without enjoying his wealth, like one who dies of hunger despite having plenty.’ But when, Byagghapajja, this son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ This, Byagghapajja, is called balanced livelihood.

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.

An Anthology of Discourses from the Pali Canon

### 4. The Happiness Visible in This Present Life 1. Upholding the Dhamma in Society 1. The King of the Dhamma - AN 3.14 2. Worshipping the Six Directions - DN 31 2. The family 1. Parents and Children 1. Respect for Parents - AN 4.63 2. [Repaying One’s Parents - AN 2.33](/an2.33) 2. Husbands and wives 1. Different Kinds of Marriages - AN 4.53 2. [How to Be United in Future Lives - AN 4.55](/an4.55) 3. Seven Kinds of Wives - AN 7.59 3. [Present Welfare, Future Welfare - AN 8.54](/an8.54) 4. Right livelihood 1. Avoiding Wrong Livelihood - AN 5.177 2. The Proper Use of Wealth - AN 4.61 3. [A Family Man’s Happiness - AN 4.62](/an4.62) 5. The Woman of the Home - AN 8.49 6. The Community 1. Six Roots of Dispute and Six Principles of Cordiality - MN 104 2. Purification Is for All Four Castes - MN 93 3. Seven Principles of Social Stability - DN 16 4. The Wheel-Turning Monarch - DN 26 5. Bringing Tranquility to the Land - DN 5

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 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 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.

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 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 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 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.

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.

So too, friend, those persons who |lack in faith::are without confidence, are without conviction [assaddha]|, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who 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]|, uninformed—Venerable Sāriputta, with this exposition of the Dhamma, shapes them as if knowing their hearts with his heart.

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.

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

‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna’—this was said. And in reference to what was this said? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness — it was in reference to this that it was said: ‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.’

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 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.