The Group of Connected Discourses on the Way Of Practice

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

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.

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.

For what purpose is the spiritual life lived under the Buddha.

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.

Emerging from seclusion, the Buddha describes dwelling in the meditative state he had experienced immediately after Awakening. He explains that all the mental factors—from wrong view to right collectedness, as well as desire, thought, and perception, whether active or subsided—serve as conditions for feeling, even the attainment of the final goal giving rise to feeling.

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

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

The Buddha distinguishes the wrong way of practice and the right way of practice.

The Buddha distinguishes the wrong way of practice and the right way of practice and their outcomes.

Who is a person without integrity and who is a person of integrity.

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

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

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

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

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

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

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.

Just as it is impossible to make the river Ganges flow against its natural course, so too is it impossible for a bhikkhu whose mind has long been inclined toward seclusion to abandon the Noble Eightfold Path and return to lay life.

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.

The Buddha presents a simile of the nāgas, 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.

Using the role of food as nutriment that sustains and endures the body, the Buddha describes the nutriments for the arising and growth of the five hindrances and the seven factors of awakening.

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

Venerable Sāriputta explains how he can dwell in any of the seven factors of awakening at will, knowing their qualities and conditions. He likens this mastery to a king or royal minister freely choosing garments from a wardrobe for morning, midday, or evening wear.

When a bhikkhu asks the Buddha why the factors of awakening are called so, the Buddha gives a simple and direct answer, ‘since they lead to awakening.’

When the wanderer Kuṇḍaliya asks the Buddha about the purpose of his living the spiritual life, the Buddha describes a gradual path, beginning with sense restraint and leading to the experience of the fruit of true knowledge and liberation.

Just as dawn precedes and predicts the rising of the sun, so too does good friendship precede and predict the arising of the seven factors of awakening for a bhikkhu.

Just as dawn precedes and predicts the rising of the sun, so too does accomplishment in radical attention precede and predict the arising of the seven factors of awakening for a bhikkhu.

When the venerable Mahākassapa falls gravely ill, the Buddha visits him and teaches him about the seven factors of awakening. This inspired the venerable Mahākassapa to a swift recovery from his illness.

When the venerable Mahāmoggallāna falls gravely ill, the Buddha visits him and recites the seven factors of awakening. This inspires Mahāmoggallāna to a swift recovery from his illness.

When the Buddha falls gravely ill, the venerable Mahācunda visits him and recites the seven factors of awakening. This inspires the Buddha to a swift recovery from his illness.

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

The Buddha compares the impurities of gold to the impurities of the mind, which prevent it from being pliable, malleable, or radiant, and from being properly collected for the wearing away of the taints.

The Buddha shares the seven factors of awakening which are non-obstructive, non-hindering, and not impurities of the mind. When cultivated and frequently practiced, these factors lead to the realization of the fruit of liberation and true knowledge.

The five hindrances are impurities weakening wisdom, while the seven factors of awakening are non-obstructions.

The Buddha describes the nutriments for the sustenance of the five hindrances and the seven factors of awakening.

The Buddha explains which factors of awakening are suitable to cultivate when the mind is sluggish or restless, using a metaphor of tending a fire.

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

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

The Buddha explains that all bhikkhus should cultivate the four establishments of mindfulness, clarifying how the practice serves different purposes based on one's development - for new bhikkhus to know reality, and for trainees to gain full understanding. The perfectly Awakened Ones also abide in them, now disentangled.

The Buddha uses the simile of a monkey caught in a sticky trap to illustrate the dangers of wandering in unsuitable places and the importance of mindfulness.

The Buddha compares a meditator to a royal cook. Just as a foolish cook ignores a king’s preferences and goes unrewarded, an unskillful meditator fails to grasp their mind’s theme and does not gain the benefits of meditation.

After recovering from a severe illness, the Buddha tells Ānanda that he holds no "teacher's closed fist" with regard to the Dhamma and instructs the bhikkhus to be an island unto themselves, with themselves and the Dhamma as their only refuge.

Sāriputta boldly declares that no ascetic or brahmin has ever been, nor will ever be, more knowledgeable in directly knowing than the Blessed One in full awakening. He acknowledges that he cannot encompass the minds of all the Buddhas, past, future, or present. However, he understands a principle through the Dhamma - all those who become fully awakened do so by abandoning the five hindrances, establishing their minds in the four foundations of mindfulness, and developing the seven factors of awakening.

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

Just after the Buddha's awakening, he identifies the four establishments of mindfulness as the direct path to Nibbāna. Brahmā Sahampati confirms this teaching and praises the one who understands it.

Through a parable of an acrobat and his apprentice, the Buddha teaches that protecting oneself through mindfulness also protects others, and vice versa. Self-discipline through mindfulness leads to communal safety, while patience and compassion for others strengthens one’s own path. True protection begins with personal responsibility in Dhamma.

The Buddha uses a simile of a man carrying a full bowl of oil past a great distraction, followed by an executioner ready to strike if he spills a drop, illustrating the life-or-death urgency one ought to bring forth in cultivating and frequently practicing in mindfulness directed to the body.

When the householder Sirivaḍḍha is ill, he seeks the venerable Ānanda’s counsel. When the venerable Ānanda guides him in the four establishments of mindfulness, the householder declares to have already cultivated them. Moreover, he is free from the five lower fetters.

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

The Buddha defines establishing mindfulness across four domains: body, felt experience, mind, and mental qualities. Cultivating this mindfulness involves observing their arising and vanishing nature, a profound practice achieved by diligently walking the Noble Eightfold Path.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for 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 four establishments of mindfulness should be cultivated for 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 four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

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

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 four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.

The five cords of sensual pleasure are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, 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 four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five cords of sensual pleasure.

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 four establishments of mindfulness should be cultivated for directly knowing, 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 four establishments of mindfulness should be cultivated for directly knowing, 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 four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

The Buddha introduces the five spiritual faculties: faith, energy, mindfulness, collectedness, and wisdom. This brief discourse lays the foundation for understanding these essential factors for awakening.

The Buddha expands on stream-entry, stating that a disciple must discern as they truly are the gratification, drawback, and escape in regard to the five faculties.

The Buddha expands on stream-entry, stating that a disciple must discern as they truly are the arising, passing away, gratification, drawback, and escape in regard to the five faculties.

The Buddha describes the Arahant, stating that a disciple achieves liberation through not clinging by discerning as they truly are the gratification, drawback, and escape in regard to the five faculties.

The Buddha expands on the Arahant, stating that a bhikkhu achieves liberation through not clinging by discerning as they truly are the arising, passing away, gratification, drawback, and escape in regard to the five faculties.

The Buddha provides a detailed analysis of the five spiritual faculties. He defines faith as conviction in the Buddha’s awakening, energy as the four right efforts, mindfulness as the four establishments of mindfulness, collectedness as the four jhānas, and wisdom as discerning the Four Noble Truths as they truly are.

The Buddha declares that varying levels of fulfillment of the five spiritual faculties determine whether one is an Arahant, a non-returner, a once-returner, or a stream-enterer.

When venerable Ānanda remarks on the Buddha’s aging body, the Buddha reminds him of the inevitability of aging and death.

The distinct fields of the five senses converge in the mind, but what does the mind take recourse in?

The Buddha asks Sāriputta if a devoted disciple harbors any doubt about the Tathāgata or his teaching. Sāriputta explains how unwavering faith naturally generates energy, mindfulness, collectedness, and penetrating wisdom. Through direct personal experience of Nibbāna—rather than mere hearsay—the disciple’s faith transforms into absolute, unshakeable conviction. The Buddha praises this analysis.

The Buddha explains the difference between a trainee still practicing the path and an adept who is fully awakened. While a trainee discerns the Four Noble Truths as they truly are and has unwavering confidence in the Buddha, the adept has fully contacted the culmination of the faculties.

Developing the four bases of psychic powers can lead from the near shore to the far shore.

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

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

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

Whoever in the past, future, or present produces psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

Whoever in the past, future, or present produces the highest psychic powers, all of them do so through the development and frequent practice of the four bases of psychic powers.

Whoever attains the taint-free release of mind and release by wisdom, does so through the development and frequent practice of the four bases of psychic powers.

It is because he has developed and frequently practiced these four bases of psychic powers that the Tathāgata is called ‘the Arahant, the perfectly Awakened One.’

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

After Ānanda misses the sign to request the Buddha to remain, Māra reminds the Buddha of his promise to pass away now that the Dhamma and spiritual life are well established. The Buddha relinquishes the life force after weighing the incomparable and continued existence.

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

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

An analysis of the four bases of psychic powers that are endowed with collectedness arising from aspiration, determination, purification of mind, and investigation.

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

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.

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

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

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.

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

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

Cultivating mindfulness while breathing in and out yields great fruit and benefit. This sixteen-step practice guides a meditator from foundational breath awareness to calming bodily and mental constructs, ultimately culminating in the profound observation of impermanence and complete relinquishment.

The Buddha explains that mindfulness while breathing in and out yields great fruit when integrated with the seven factors of awakening.

Following a tragic incident in which monks, overwhelmed by disgust after meditating on the body’s unattractiveness, take their own lives, the Buddha presents mindfulness of breathing as an alternative. He describes the collectedness born from breathing as a peaceful, sublime, and pure dwelling that, like a sudden rain settling dust, immediately stills any arisen unwholesome states.

Emerging from a three-month seclusion, the Buddha reveals his primary meditative dwelling: collectedness born from mindfulness of breathing. He elevates this practice as the “Tathāgata’s dwelling.” For a trainee, it leads to the wearing away of defilements, and for an Arahant, it offers a pleasant dwelling in this life.

The Buddha details how collectedness born from mindfulness while breathing in and out fulfills the four establishments of mindfulness. These four establishments then arouse the seven factors of awakening, which, when fully cultivated, culminate in true knowledge and liberation.

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.

A disciple of the Noble Ones who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

A dying lay disciple, Dīghāvu, invites the Buddha to his sickbed. Already established in the four factors of stream entry and in deep insight into impermanence, unsatisfactoriness, and dispassion, he receives a final exhortation to keep his mind on the Dhamma. After his passing, the Buddha declares Dīghāvu a non-returner who will attain final Nibbāna.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

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

Purifying bodily and verbal conduct by using oneself as a baseline, and achieving perfect clarity in the Buddha, Dhamma, and Saṅgha, a practitioner secures stream-entry.

A stream-enterer has surmounted all fear of bad destinations.

A stream-enterer has surmounted all fear of bad destinations and states of suffering.

The Sakyans complain that the Buddha declared Saraṇāni a stream-enterer despite his failure in the training. The Buddha explains that taking refuge guarantees safety from lower realms. Outlining six types of individuals freed from suffering, he uses a simile of seeds planted in good and bad fields to show that practicing a well proclaimed Dhamma guarantees the fruit of liberation.

The Sakyans complain that the Buddha declared Saraṇāni a stream-enterer even though he drank intoxicating liquor and failed the training. The Buddha explains that one who takes refuge for a long time cannot fall into states of suffering. He details six types of practitioners freed from lower realms, including those with mere faith and affection.

A stream-enterer who is destined for full awakening partakes in long life, beauty, happiness, fame, and authority, both divine and human.

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

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

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

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

Cultivating collectedness leads to discerning the Four Noble Truths.

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.

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.

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

The Buddha’s first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

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

The Buddha describes the Four Noble Truths in brief.

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

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

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

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

In the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |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.

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 end of suffering should be personally experienced, and the Noble Truth of the way of practice leading to the end of suffering should be developed.

A group of elder bhikkhus discuss how realizing one of the Four Noble Truths implies realizing them all. The venerable Gavampati confirms this by quoting the Buddha directly: whoever sees suffering, its arising, its end, or the way of practice leading to its end, simultaneously sees the other three, demonstrating the unified realization of the Dhamma.

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

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

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.

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.

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.

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.

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

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

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

Using a simile of a blind turtle, the Buddha shares on the rarity of gaining a human birth, the arising of a Tathāgata, and the shining of the Dhamma and Vinaya proclaimed by a Tathāgata through the simile of a blind turtle.

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.