Excessive sleep, sluggishness, yawning, discontent, and post-meal drowsiness can obstruct the noble path from appearing.

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

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

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

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

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

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

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

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

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

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

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

Five ways to overcome arisen resentment

The Buddha crossed the flood of suffering without any support and without struggling.

A deity asks the Buddha how many are asleep among those awake, how many are awake among those asleep, how many stir up the dust, and how many purify it.

A deity asks the Buddha how the complexion of those dwelling in the wilderness and living the spiritual life becomes serene.

Do you have a little hut, a nest, or ties that extend? Are you freed from bondage?

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

In the far past, the Buddha Vessabhū prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

The Buddha explains the four kinds of nourishment that sustain beings that are existing and support those seeking birth, and how they arise from craving.

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

The Buddha explains the similarities and the differences between the wise and the immature persons through dependent co-arising.

The Buddha explains how difficult it is for an uninstructed person to become disenchanted with the mind. A learned disciple of the Noble Ones wisely applies the mind to dependent co-arising.

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.

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

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

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

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

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

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

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

The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.

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

Venerable Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.

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

The Buddha shares an observation on how beings come together and associate based on their dispositions. Those with a good disposition come together and associate with others of a similar good disposition.

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

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

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; and other pairs of dispositions are mentioned.

BBeings come together and associate according to disposition. Those who speak divisively come together and associate with those who speak divisively; and six other associations are described.

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

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

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

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

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

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

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

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.

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.

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.

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.

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

The Buddha explains to the bhikkhus that the eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. One who has faith and conviction in these phenomena is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of awakened beings, and is incapable of performing an action that would lead to rebirth in lower realms.

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

The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

The Buddha answers Sakka’s question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

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

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

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

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as not-self.

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

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

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

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

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

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.

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

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.

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.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these floods.

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these four kinds of clinging.

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

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these tendencies.

The five cords of sensual pleasure are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five hindrances.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five lower fetters.

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.

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

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

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

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.

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

An Anthology of Discourses from the Pali Canon

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

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The heart essence of the Buddha’s original teachings

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