The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha compares acquisitions, respect, and popularity to a destructive force that cuts through deeply, and obstructs the attainment of the unsurpassed safety from bondage.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

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.

The Buddha uses a simile of a thunderbolt to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha uses different similes to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

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

“Bhikkhus, two |thoughts::reflections, mental considerations [vitakkā]| frequently arise in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the Arahant, the perfectly Awakened One—the thought of |security::safety, sanctuary, peace, rest [khema]| [for beings] and the thought of |seclusion::solitude [paviveka]|. Bhikkhus, the Tathāgata delights in |benevolence::freedom from ill will, kindness, good-heartedness [abyāpajjhā]| and is devoted to benevolence. For the Tathāgata, who delights in benevolence and is devoted to benevolence, this very thought frequently arises: ‘By this way of |living::behavior, conduct [iriyā]|, I do not |obstruct::impede, hurt, harm [byābādheti]| any being, whether |frail::trembling, with craving [tasa]| or |firm::stable, stationary, without craving [thāvara]|.'

The Buddha uses a simile of a dart dipped in poison to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a golden bowl filled with powdered silver to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha uses a simile of a silver bowl filled with powdered gold to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of an old jackal with mange.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from the bondage using a simile of a fisherman casting a baited hook.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha shares a simile of a dung beetle to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha compares acquisitions, respect, and popularity to a horsehair rope tied to one's calf that cuts through deeply when pulled tightly, obstructing the attainment of the unsurpassed safety from bondage.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha shares a simile of a wooly goat entering a thicket of thorns to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of turbulent winds high in the sky.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

“Remove |yearning::desire, greed [gedha]| for sensual pleasures, (Jatukaṇṇi,” said the Blessed One) “Having seen renunciation |as safety::as security, as peace, as rest [khemato]|; Do not |grasp::raise up, hold onto [uggahīta]| or |cast aside::reject, throw away [niratta]| anything, let neither of these be found within you.

It may be that a woman, even when alone with a man, may not remain occupying his mind, but acquisitions, respect, and popularity might.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

It may be that a beauty queen, even when alone with a man, may not remain occupying his mind, but acquisitions, respect, and popularity might.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Devadatta's wholesome nature was cut off when his mind became obsessed with acquisitions, respect, and popularity.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Devadatta's good qualities were cut off when his mind became obsessed with acquisitions, respect, and popularity.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Devadatta's wholesome root was cut off when his mind became obsessed with acquisitions, respect, and popularity.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha describes how Devadatta caused a schism in the Saṅgha when his mind became obsessed with acquisitions, respect, and popularity.

Thus, bhikkhus, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha explains the nature of aging and the impermanence of life in these verses, as well as the state of an Arahant.

Grief, lamentation, and stinginess, Are not abandoned by the greedy for possessions; Therefore, sages, renouncing attachments, Practiced, observing safety and peace.

The Buddha explains how even for an arahant, acquisitions, respect, and popularity are an obstacle to the attainment of pleasant abidings in this very life.

Thus, Ānanda, acquisitions, respect, and popularity are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

Verses on the way of practice to peace through the cultivation of loving-kindness for all beings without an exception and at all times whether one is standing, walking, sitting, or lying down.

Let them not engage in the slightest wrongdoing that the wise would later criticize; Wishing: In gladness and in safety, May all beings be at ease.

A laywoman should wish for her daughter to become like the foremost female lay disciples Khujjuttarā and Nandamātā, and if she goes forth, may acquisitions, respect, and popularity not come upon her while she is still a trainee.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

A laywoman should wish for her son to become like the foremost lay disciples Citta and Hatthaka, and if he goes forth, wish that acquisitions, respect, and popularity not come upon him while he is still a trainee.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

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 uses the simile of a turtle struck by a harpoon to illustrate how attachments to acquisitions, respect, and popularity can lead to misfortune and hinder spiritual progress.

“Bhikkhus, |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]| are vicious, bitter, and severe; they obstruct the attainment of the unsurpassed safety from bondage.

The Buddha explains the four qualities of speech that is well-spoken - 1) speaking only what is well spoken, 2) speaking only the Dhamma, 3) speaking only what is pleasing, and 4) speaking only the truth. The Venerable Vaṅgīsa then praises the Buddha's teaching with verses on the nature of well-spoken speech.

The speech the Buddha speaks, for the attainment of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, |security::safety, sanctuary, peace, rest [khema]|; For making an end to suffering, is indeed the best of speech.”

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

For the one knowing the unperturbed, there are no intentional constructs at all; Not engaging in new ventures, he sees safety everywhere.

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.”

Short teachings on the benefits of cultivating mindfulness of the body.

"One factor, bhikkhus, when developed and extensively cultivated, leads to great urgency ... great benefit ... great safety from bondage ... to mindfulness and full awareness ... to the acquisition of wisdom and vision ... to blissful living in the present life ... to the realization of the fruit of wisdom and liberation. What is that one factor? Mindfulness of the body. This one factor, when developed and extensively cultivated, leads to great urgency ... great benefit ... great safety from bondage ... to mindfulness and full awareness ... to the acquisition of wisdom and vision ... to blissful living in the present life ... to the realization of the fruit of wisdom and liberation."

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

Faithful, endowed with virtue, generous and free from stinginess; Always purifying the path, ensuring safety in the future life.

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.

For the pure one, every day is a |sacred festival::This refers to the Phagguna month in the traditional lunar calendar, which corresponds roughly to February-March in the modern calendar. This is a significant time for spiritual observances and other purification practices. [phaggu]|, For the pure one, every day is an |observance day::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]|; For the pure one, whose actions are clean, His |practice::spiritual practice, duty, vow [vata]| always succeeds; Bathe here itself brahmin, establishing a |refuge::safety, security [khematā]| for all beings.

The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

But, bhikkhus, those bhikkhus who are trainees, not yet attained to their goal, but who are striving for the unsurpassed safety from bondage, to such bhikkhus I say, 'You must act with diligence.' Why is that? Because, bhikkhus, it is possible that by resorting to appropriate dwelling places, associating with good friends, and balancing their faculties, those venerable ones might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with their own directly knowing, they might dwell in it. Seeing the fruit of diligence for these bhikkhus, I say, 'You must act with diligence.'"

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.

In the same way, bhikkhus, a bhikkhu sees these five hindrances in himself as if they were a debt, a disease, a prison, slavery, a dangerous path. And when these five hindrances are abandoned, he sees himself as free from debt, healthy, released from prison, free from slavery, in a place of safety.

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.

“|Health::freedom from disease [ārogya]| is the highest gain, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| the highest bliss; The Noble Eightfold Path is the best of paths, for it leads to |security::safety, sanctuary, peace, rest [khema]|, to the |deathless::deathless state, epithet of Nibbāna [amata]|.”

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, fondness, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

One who engages in what is |not suitable::to be avoided [ayoga]|, and neglects what is suitable; Clinging to what is pleasing, having given up their true |welfare::good, benefit, profit [attha]|, envies those |devoted to their true welfare::practicing for one's own development, engaging in meditation [attānuyogī]|.

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.

At Sāvatthi.

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.

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

The Buddha shares the gradual training guidelines in the Dhamma and discipline with the Brahmin Moggallāna. It is through a gradual practice and gradual progression per these guidelines that one attains the ultimate goal of Nibbāna.

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

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

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

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

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