The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.

“Bhikkhus, there are two behaviors that lead to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and rebirth in |hell::a place of intense suffering, lit. no good fortune [niraya]| if not abandoned. What are these two? 1) One who is not celibate but |pretends to be celibate::claims to be chaste [brahmacārī + paṭiñña]|, 2) One who falsely accuses a person who is genuinely living a complete and pure celibate life of unchastity. These, bhikkhus, are the two behaviors that lead to suffering and rebirth in hell if not abandoned.”

Six qualities to dwell in ease, without distress, without anguish - 1) thoughts of relinquishment, 2) non-ill will, 3) non-harming, 4) perceptions of relinquishment, 5) non-ill will, 6) non-harming.

"Bhikkhus, endowed with six qualities, a bhikkhu dwells in suffering, with distress, anguish, and burning in this very life, and upon the breaking up of the body after death, a bad destination is to be expected. What six? With thoughts of sensuality, ill will, and harming, and with perceptions of sensuality, ill will, and harming — bhikkhus, endowed with these six qualities, a bhikkhu dwells in suffering, with distress, anguish, and burning in this very life, and upon the breaking up of the body after death, a bad destination is to be expected."

A lay disciple asks the Buddha why greed, aversion, and illusion still occupy and remain in his mind. The Buddha explains the importance of cultivating discernment of the gratification, drawback, and escape in the case of sensual pleasures along with cultivating the joy and happiness apart from sensual pleasures. He then recounts a conversation with the Nigaṇṭhas on this topic.

‘But, friends, do you know that so much suffering has already been exhausted, or that so much suffering has still to be exhausted, or that when so much suffering has been exhausted all suffering will have been exhausted?’

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

Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, source, and basis, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, and a son with his mother; a father with his son, and a son with his father; a brother with his brother, a brother with his sister, a sister with her brother, a friend with a friend. In their disputes and conflicts, they attack one another with fists, with clods, with sticks, and with weapons, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, caused by sensual pleasures, rooted in sensual pleasures, with sensual pleasures as its basis.

The Blessed One teaches Visākhā on the nature of attachment and suffering.

"Visākhā, for those who have a hundred dear ones, they have a hundred sufferings; for those who have ninety dear ones, they have ninety sufferings; for those who have eighty dear ones, they have eighty sufferings; for those who have seventy dear ones, they have seventy sufferings; for those who have sixty dear ones, they have sixty sufferings; for those who have fifty dear ones, they have fifty sufferings; for those who have forty dear ones, they have forty sufferings; for those who have thirty dear ones, they have thirty sufferings; for those who have twenty dear ones, they have twenty sufferings; for those who have ten dear ones, they have ten sufferings; for those who have nine dear ones, they have nine sufferings; for those who have eight dear ones, they have eight sufferings; for those who have seven dear ones, they have seven sufferings; for those who have six dear ones, they have six sufferings; for those who have five dear ones, they have five sufferings; for those who have four dear ones, they have four sufferings; for those who have three dear ones, they have three sufferings; for those who have two dear ones, they have two sufferings; for those who have one dear one, they have one suffering; for those who have no dear one, they have no suffering. They are sorrow-free, untainted, and unafflicted, I say."

If suffering is displeasing to you, do not commit evil deeds, whether openly or in secret.

Then the Blessed One, after dressing in the morning and taking his alms bowl and outer robe, entered Sāvatthi for alms. The Blessed One saw those several boys between Sāvatthi and Jeta's Grove, catching fish. Seeing them, he approached those boys; and having approached them, he said to the boys: "Are you afraid, boys, of |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|? Is suffering displeasing to you?" "Yes, venerable sir, we are afraid of suffering; suffering is displeasing to us."

The Buddha expresses an inspired utterance to Visākhā on how all under another's control brings suffering.

“All under another's control brings |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, all under one's own control brings |ease::contentment, pleasing, bliss [sukha]|; What is shared is troublesome [for all involved], |bonds::yoke, attachment, which binds one to the cyclical existence [yoga]| are hard to overcome.”

The Buddha explains that whoever delights in the five aggregates, delights in suffering and is not freed from suffering.

Whoever delights in feeling, delights in suffering. Whoever delights in perception, delights in suffering. Whoever delights in formations, delights in suffering. Whoever delights in consciousness, delights in suffering. I say that one who delights in suffering is not freed from suffering.

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

The Buddha describes the sentient beings who lack in wisdom as truly deprived, dwelling in suffering, annoyance, hardship, and distress.

“Those sentient beings are truly deprived, bhikkhus, who are lacking in noble wisdom. In this very life, they dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, with annoyance, hardship, and distress. After the breakup of the body, after death, a |bad destination::state of misery [duggati]| is to be expected. Those sentient beings are not deprived who are not lacking in noble wisdom. In this very life, they dwell in |ease::contentment, happiness, pleasant abiding [sukha]|, without annoyance, hardship, or distress. After the breakup of the body, after death, a |good destination::fortunate condition (of rebirth) [sugati]| is to be expected.”

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

Suffering, bhikkhus, is to be understood; the origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the ending of suffering is to be understood; the way of practice leading to the ending of suffering is to be understood. And why was this said? Birth is suffering, aging is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the unloved is suffering; separation from the loved is suffering; not getting what one wants is suffering. In brief, the five aggregates subject to clinging are suffering.

The Buddha explains the process of thoroughly investigating the arising and cessation of suffering through dependent co-arising.

"Here, bhikkhus, a bhikkhu investigating thoroughly reflects: 'What is the |source::origin, foundation [nidāna]|, what is the |arising::appearance, origination [samudaya]|, what is the |characteristic::nature, quality, type [jātika]|, and from what do the various kinds of suffering that arise in the world [headed by] aging and death |come into being::generated by [pabhava]|? When what is present do aging and death arise, and when what is absent do aging and death not arise?' Investigating thoroughly, he understands: 'The various kinds of suffering that arise in the world headed by aging and death, have birth as their source, birth as their arising, birth as their characteristic, and they come into being from birth. When birth is present, aging and death arise; when birth is absent, aging and death do not arise.'

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

"Bhikkhus, a noble disciple who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for |enlightenment::Nibbāna|.

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 shares a reflection on the three characteristics of impermanence, |suffering::discontentment| and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

"Form, bhikkhus, is impermanent. What is impermanent is |suffering::discontentment|; what is suffering is not-self; what is not-self should be seen as it truly is with correct wisdom: 'This is not mine, this I am not, this is not my self.'

Whoever delights in the four great elements, delights in what is subject to suffering, and as a result, is not freed from suffering.

"Bhikkhus, whoever delights in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, delights in [what is subject to] |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|. Whoever delights in what is subject to suffering, I say, is not freed from suffering.

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

"Bhikkhus, for whomever the |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are neglected, the noble way of practice leading to the complete |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| is also neglected. For whomever the four bases of psychic powers are |undertaken::aroused, applied [āraddha]|, the noble way of practice leading to the complete ending of suffering is also undertaken.

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

"And what, bhikkhus, is dependent co-arising? |Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |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]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, dependent co-arising.

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

"Bhikkhus, |without directly knowing::not knowing for oneself [anabhijānanta]| and |without fully understanding::not completely comprehending [aparijānanta]| |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |without becoming dispassionate::without experiencing fading of desire [avirājayanta]| towards it and without abandoning it, one is incapable of achieving the |complete ending of suffering::extinction of stress, complete wearing away of discontentment [dukkhakkhaya]|;

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

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

The Buddha explains the 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 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.

"Bhikkhus, the arising, persistence, production, and appearance of the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]| is the arising of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the persistence of |disease::illness, sickness [roga]|, and the appearance of aging and death.

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 wrong view, his wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong collectedness, wrong wisdom, and false 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 undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete ending of suffering.

“Bhikkhus, the |brahmins::priests, men of the Brahmin caste [brāhmaṇa]| and householders who support you with robes, alms food, lodgings, and medicinal requisites are very helpful to you. You too, bhikkhus, are very helpful to the brahmins and householders, in that you teach them the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|—beneficial in the beginning, beneficial in the middle, and beneficial in the end—meaningful and well-expressed, that proclaims the perfectly complete and purified |spiritual life::life of a contemplative, relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|. In this way, bhikkhus, this spiritual life is lived in mutual dependence, for the sake of crossing over the flood, for the sake of the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

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]|.'

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

And what, bhikkhus, is ignorance? Not knowing suffering, not knowing the arising of suffering, not knowing the ending of suffering, and not knowing the way of practice leading to the ending of suffering. This is called ignorance, bhikkhus.

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 eye, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Forms, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering. Eye-consciousness, when directly known, completely comprehended, detached from, and let go of, possesses the capability of resulting in the wearing away of suffering. Eye-contact, and whatever feeling arises conditioned by eye-contact, whether it be pleasant, painful or neither pleasant-nor-painful, all, when directly known, completely comprehended, detached from, and let go of, possess the capability of resulting in the wearing away of suffering.

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 uses a simile of a cat and a mouse to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

"Bhikkhus, once in the past a cat stood near a rubbish heap at a crossroads, watching for a young mouse, thinking: 'When this young mouse comes out for food, right there I will grab it and eat it.' Then that mouse came out for food, and the cat grabbed it and swallowed it hastily, without chewing it. Then that young mouse ate the cat's intestines and |mesentery::intestine string [antaguṇa]|, and on that account the cat met with death or deadly suffering.

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

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

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.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.

"And what, bhikkhus, is the wrong way of practice? Dependent |on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, volitional |formations::intentions, choices, decisions, karmic activity [saṅkhāra]| arise; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and |form::combination of mental processes [intending, attention, contact, sensation, and perceiving] and physical form that constitute an individual being, the mental and physical objects of consciousness [nāmarūpa]| arise; dependent on name and form, the six sense |bases::the six internal sense faculties - eye, ear, nose, tongue, body, and mind - that enable sensory experience [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, the wrong way of practice.

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.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha uses a simile of seven lumps of clay placed on the great earth to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

One is incapable of ending suffering without directly knowing and completely comprehending greed, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending greed, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |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]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering.

The Buddha uses a simile of the great ocean 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.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

One is incapable of ending suffering without directly knowing and completely comprehending anger, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |anger::rage, wrath, fury, indignation [kodha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

One is incapable of ending suffering without directly knowing and completely comprehending contempt, with the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

One is incapable of ending suffering without directly knowing and completely comprehending everything, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, not completely comprehending everything, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|. Indeed bhikkhus, by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

One is incapable of ending suffering without directly knowing and completely comprehending aversion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending aversion, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

One is incapable of ending suffering without directly knowing and completely comprehending illusion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending illusion, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending illusion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha explains how the livelihood of subsisting on alms, although an extreme of livelihoods, is a sensible choice for those who hope to discern a complete end to the entire mass of suffering.

“Bhikkhus, this is the extreme of livelihoods, namely, subsisting on alms. In this world, it is considered a curse: 'You wander about with bowl in hand!' Yet, grounded on good purpose, this is what sensible sons of good family engage in — not |because authorities force them::because of the king [rājābhinīta]|, nor because thieves drive them out, nor because they are |debt-ridden::fallen into debt [iṇaṭṭa]|, afflicted with fear, or have |difficulty earning a living::problems with livelihood [ājīvikāpakata]|. Rather, they do so because they are afflicted by birth, aging, death, sorrow, lamentation, pain, distress, and despair — overwhelmed by suffering, consumed by suffering. They hope that, perhaps the |complete ending of::relief from [antakiriyā]| this entire |mass of suffering::heap of difficulties [dukkhakkhandha]| |could be discerned::can become evident [paññāyetha]|. In this way, the son of a good family |renounces::ordains, goes forth [pabbajita]|.

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.

"Bhikkhus, even before my awakening, while I was still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to me: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

The Buddha uses a simile of two or three drops of water drawn out from the great ocean to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

One is incapable of ending suffering without directly knowing and completely comprehending conceit, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.

And what, bhikkhus, is the proximate cause for faith? '|Suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|' should be said. Indeed, bhikkhus, I declare suffering to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for suffering? '|Birth::rebirth, conception, coming into existence [jāti]|' should be said. Indeed, bhikkhus, I declare birth to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for birth? '|Continued existence::being, becoming [bhava]|' should be said. Indeed, bhikkhus, I declare continued existence to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for continued existence? '|Clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|' should be said. Indeed, bhikkhus, I declare clinging to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for clinging? '|Craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|' should be said. Indeed, bhikkhus, I declare craving to be with proximate cause, not without proximate cause.

The Buddha uses a simile of seven pebbles the size of mustard seeds placed on the king of mountains, the Himalayas, to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

"Just so, bhikkhus, for the disciple of the Noble Ones who has attained |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, who has completely penetrated [the four noble truths], this much greater is the |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that is exhausted and overcome; only a |small::tiny, minute, insignificant [appamattaka]| amount remains. It does not come to a hundredth part, nor to a thousandth part, nor to a hundred-thousandth part of the former mass of suffering that is exhausted and overcome compared to this final state of having at most seven more existences. Thus great, bhikkhus, is the realization of the Dhamma; thus great is the |attainment of the vision of the Dhamma::acquiring insight into the nature of reality [dhammacakkhupaṭilābha]|."

The Buddha advises against engaging in views deemed the ultimate, as it leads to disputes and clinging to views and doesn't lead to the ending of suffering.

The Buddha explains the four cases of taking up practices, based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future.

“Bhikkhus, there are four cases of |taking up practices::committing to actions, habitually engaging in things [dhammasamādānā]|. What are the four? 1) There is the case of taking up practices that is pleasant now but ripens as |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| in the future. 2) There is the case of taking up practices that is painful now and ripens as suffering in the future. 3) There is the case of taking up practices that is painful now but ripens as a |pleasant abiding::contentment, ease, happiness [sukha]| in the future. 4) There is the case of taking up practices that is pleasant now and ripens as a pleasant abiding in the future.

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, fell to Avīci hell. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

One should make such a one a friend, a wise person should associate with him; A bhikkhu following his path, would reach the |exhaustion::wearing away, depletion, gradual destruction [khaya]| of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

“Bhikkhus, when one dwells perceiving |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in objects that can be |grasped at::clung to, taken possession of [upādāniya]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| increases. Dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.

“Bhikkhus, I am a brahmin, |approachable to all who request::open to anyone seeking help or teaching [yācayoga]|, |open handed::freely giving, generous [payatapāṇi]|, |bearing my final body::in one's final existence [antimadehadhara]|, the unsurpassed healer and |remover of arrows [of suffering]::a field surgeon, doctor [sallakatta]|. You are my sons, born from my mouth, born from the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, created by the Dhamma, |inheritors of the Dhamma::spiritual heir [dhammadāyāda]|, not heirs to material things.

In the far past, the Buddha Vipassī 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.

"Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Vipassī: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha Sikhī 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.

"Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Sikhī: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

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.

"Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Vessabhū: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha Kakusandha 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.

"Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Kakusandha: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha Koṇāgamana 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.

"Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Koṇāgamana: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

In the far past, the Buddha Kassapa 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.

"Bhikkhus, even before his awakening, while still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Kassapa: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

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

One who clearly |discerns::distinguishes, understands, knows clearly [pajānāti]|, the ending of suffering in the here and now; That one, they say is possessed of excellent wisdom, a bhikkhu who is free from the mental defilements.

The Buddha describes how wrong view leads to unwholesome qualities and suffering, while right view leads to wholesome qualities and happiness and what kind of attention fuels what kind of view.

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.

“Bhikkhus, gods and humans delight in |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]|, are fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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 uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

In the same way, bhikkhus, when one dwells perceiving gratification in objects that can be grasped at, craving increases. Dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. Thus there is the arising of this whole mass of suffering.

Verses depicting the uncertain, brief, and suffering-laden nature of mortal life, emphasizing the inevitability of death for all beings, like ripe fruits fated to fall. The Buddha counsels against futile grief and lamentation over the departed, urging the wise to understand the world's relentless course of decay and death.

Uncertain and unknown, is the life of mortals here; It is difficult and brief, and bound up with |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

Friends bring |ease::contentment, happiness, pleasant abiding [sukha]| when a need arises, Contentment is ease in all situations; |Merit::good deeds, spiritual wealth [puññā]| is ease at life's end, The |giving up::letting go, abandoning, removing [pahāna]| of all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| is the highest ease.

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, 'I did not do it'; Both of them, having passed away, become alike, people of base actions in the hereafter.

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.

Restraint with the body is good, good is restraint by speech; Restraint with the mind is good, good is restraint in all aspects; A bhikkhu restrained in all aspects, is freed from all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

“Headman, by means of this principle that is seen, understood, immediately attained, penetrated, apply the method to the past and to the future thus: ‘Whatever suffering arose in the past, all that arose rooted in desire, with desire as its source; for desire is the root of suffering. Whatever suffering will arise in the future, all that will arise rooted in desire, with desire as its source; for desire is the root of suffering.’”

DhammaPada verses 179-196 describe the boundless and traceless nature of the Buddha, the teachings of all the Buddhas, rarity of a human birth, rarity of the arising of a Buddha, what is a safe refuge that leads to release from suffering, and the merit gained by ones who honor the Buddhas or their disciples.

Suffering, the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|; And the Noble Eightfold Path, that leads to the ending of suffering.

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha's states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

"The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of Noble Ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of |suffering::stress/tension/discontentment|."

Dhammapada verses 383–423 redefine 'Brāhmaṇa' (sage) by inner attainment, not birth or appearance. Through effort, a true sage cuts craving, understands reality, and realizes Nibbāna. Fearless, detached, pure, and restrained, they embody non-violence and patience. Free from defilements and attachments, having overcome suffering and rebirth, the sage achieves the ultimate goal, radiating wisdom and peace.

Nothing is better for a sage than, restraining the mind from what is |dear::beloved [piya]|; To the extent the intent to harm wears away, to that extent |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| subsides.

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

1 Here, bhikkhus, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of gods and humans. If, bhikkhus, you see such a root of dispute within yourselves or in others, you should practice to ensure that this |harmful::injurious, destructive, bad, or evil [pāpaka]| root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.

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.

And what, friends, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, distress, and despair are suffering, not getting what one desires is suffering—concisely, the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| are suffering.

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

Difficult to undertake is the homeless life, difficult it is to delight in it, also difficult and sorrowful to stay in is the household life; |Suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| arises from living together with those different [in minds], suffering pursues the traveler [wandering in the cyclic existence]; Therefore, do not be [an aimless] traveler, do not let suffering pursue you.

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.

Do not speak |harshly::severely, sharply [pharusa]| to anyone, for if spoken to, they might respond to you; Indeed, |angry words::quarrelsome speech, argumentative talk [sārambhakathā]| bring suffering, and retaliation may |affect::harm, impact [phuseyyu]| you.

Verses urging one to rise from negligence, train steadfastly for the state of peace, and not waste the fleeting opportunity of the present moment. The teaching emphasizes the urgency of effort with the imagery of the afflicted pierced by a dart and the King of Death misleading one who remains negligent.

Arouse yourselves, sit up! What good to you is sleeping? For what sleep can there be for the |afflicted::unhealthy, diseased [ātura]|, for those suffering, pierced by the dart.

The eight people who are worthy of offerings, hospitality, gifts, and reverential salutation, and are the unsurpassed field of merit for the world.

Bhikkhus, these eight persons are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and are the unsurpassed field of merit for the world. Which eight? The stream-enterer, one practicing for the realization of the fruit of stream-entry, the once-returner, one practicing for the realization of the fruit of once-returning, the non-returner, one practicing for the realization of the fruit of non-returning, the arahant, one practicing for arahantship. These, bhikkhus, are the eight persons who are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, and are the unsurpassed field of merit for the world.

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

Having given gifts in this way, the |wise one::who has good judgement [medhāvī]|, rich in faith, with a freed mind; Is reborn in a blissful world, free from affliction and without suffering.

There is no other single factor as helpful as wise attention for a trainee bhikkhu who is aspiring for the highest goal.

“Wise attention— a quality of the trainee bhikkhu— no other factor brings so much benefit, for attaining the highest goal. The bhikkhu who strives |thoroughly::properly, intelligently [yoniso]|, reaches the end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

The Buddha declares the three types of eyesight - 1) the physical eye, 2) the divine eye, and 3) the wisdom eye. The wisdom eye is unsurpassed of the three.

The arising of the physical eye [comes first], [then] the path to the divine eye; When insight arises, the unsurpassed wisdom eye is realized; Whoever gains that eye, is freed from all |suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”

The Buddha describes the three kinds of misconduct - by body, speech and mind.

Not having done wholesome deeds, and having done much unwholesome; With the breakup of the body, the |undiscerning one::immature person, one lacking in discernment, one who has not cultivated wisdom [duppañña]|, is reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|.”

The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'

See this harm [for what it is], and become disenchanted with it; With a mind free from attachment, you will bring an end of |suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”

The Buddha describes three cases where vigour should be applied.

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

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect and popularity, nor for the thought 'Let people know me.'

Whoever practices it, as taught by the Buddha; will make an end to suffering, fulfilling the teacher's instruction."

Endowed with the mental qualities of harmful conduct and views, one is reborn in hell.

“Bhikkhus, a person endowed with two |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| is cast into |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there. Which two? |Harmful::injurious, destructive, bad, or evil [pāpaka]| conduct and harmful |views::concepts, theories, attitudes, philosophies [diṭṭhiyā]|. Indeed, bhikkhus, a person endowed with these two mental qualities is cast into hell, just as if they were carried and placed there.”

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]|.

Inspired utterance on practicing diligently to leave behind what seems pleasant.

"Those bound by pleasure in what is dear, Both deities and many humans; Troubled, suffering misfortune, decayed, go under the control of the King of Death.

The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.

The unborn, unarisen, sorrowless, and stainless state; The ending of suffering, the |stilling of mental activities::quieting of conditions [saṅkhāra + upasama]| is ease.”

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

With a body |not burning::not tormented, not aflame, not suffering [aḍayhamānena]|, with a mind not burning; Whether by day or by night, such a one dwells in contentment.”

A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

Thus dwelling with continuous effort, peaceful and |unruffled::not agitated, not arrogant, not pompous [anuddhata]|; Devoted to tranquility of mind, he arrives at the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|.”

The Blessed One instructs the bhikkhus on the base where there is no coming, going, staying, no passing away, and no arising.

"Bhikkhus, there exists a |base::āyatanaṁ|, where there is neither earth, nor water, nor fire, nor wind; neither the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, nor the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|, nor the |base of nothingness::field of awareness centered on the absence of any distinct "something" to grasp or hold onto [ākiñcaññāyatana]|, nor the base of neither perception nor non-perception; neither this world, nor the other world, nor both, nor sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no passing away, no arising. It is without support, without occurrence, and without object. This, bhikkhus, is the ending of suffering."

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

Having understood this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| clearly, that craving leads to the |arising::origin, source [sambhava]| of |suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|; Free from craving and |not grasping::not taking anything as one's own [anādāna]|, a bhikkhu should wander mindfully.”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought 'Let people know me.' But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.

This is the path followed by the illustrious ones, traveled by the great sages; Whoever practices it, as taught by the Buddha; will make an end to suffering, fulfilling the teacher's instruction.”

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought 'Let people know me.' But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.

This is the path followed by the illustrious ones, traveled by the great sages; Whoever practices it, as taught by the Buddha; will make an end to suffering, fulfilling the teacher's instruction.”

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

"Bhikkhus, these four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, when developed and frequently practiced, are noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|; they lead one who practices rightly to the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.

The Words of the Buddha project is dedicated to restoring the Buddha's teachings through accessible translations and by offering tools to support learning and reflection.

import ProjectStatus from '../../components/ProjectStatus.astro' import LatestDiscourses from '../../components/LatestDiscourses.astro' import TopAnthologies from '../../components/TopAnthologies.astro'

Dhammapada verses 334–359 depict craving as a binding force, likening it to a creeping vine, a trapped hare, and a spider’s web. The wise cut these bonds, free from passion, aversion, illusion, and longing, crossing beyond birth and aging. The highest gift is the Dhamma, surpassing all wealth and pleasures, and the destruction of craving is the greatest victory. Offerings to those free from defilements bear the greatest fruit.

Just as, when the root remains firm and undamaged, though the tree was cut down, it grows again; Likewise, if the underlying tendency to craving is not rooted out, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| springs up again and again.

The Buddha describes the Four Noble Truths in brief.

"These four things, bhikkhus, are true, unerring, and not otherwise. What four? 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' bhikkhus, this is true, this is unerring, this is not otherwise; 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,' this is true, this is unerring, this is not otherwise; 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,' this is true, this is unerring, this is not otherwise; 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|,' this is true, this is unerring, this is not otherwise. These, bhikkhus, are the four truths that are true, unerring, and not otherwise.

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

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

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

“Indeed, there is not even the slightest suffering, for |one who has comprehended the nature of reality::one who has understood the Dhamma, the truth, an Arahant, awakened being [saṅkhātadhamma]|, who is |very learned::well educated, knowledgeable [bahussutā]|; But see how the |one with possessions::who has baggage, who has worldly attachment [sakiñcana]| suffers, as people remain |entangled::bound, connected, attached [paṭibandharūpa]| with one another.

The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

“Bhikkhus, there are these three kinds of craving. What three? Craving for sensual pleasures, |craving for becoming::craving for existence, craving for something to be [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]|. These, bhikkhus, are the three kinds of craving.”

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

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]|.'

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

Weaknesses |overpower::prevail over [balīyati]| that one, And |obstacles::risks, dangers, insecurities [parissayā]| |crush::trample, squash [maddati]| them, From this suffering follows them, As water fills into a broken boat.

The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.

When one sees the [four] noble truths, |with perfect wisdom::with correct understanding [sammappaññāya]|; Suffering, the arising of suffering, and the overcoming of suffering; And the noble eightfold path, that leads to the overcoming of suffering.

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.

One should not deceive another Nor despise anyone anywhere. Even when faced with hostility or perceived aggression, Let one not wish suffering upon another.

The Buddha describes the four uprisings of craving that can arise for a bhikkhu.

Having understood this |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| clearly, that craving leads to the |arising::origin, source [sambhava]| of suffering; Free from craving and |not grasping::not taking anything as one's own [anādāna]|, a bhikkhu should wander mindfully.”

In the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

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

The Buddha describes some of the wrong views on attaining purity as well as the the state of an Arahant in these verses.

If through seeing, purity arises in a person, Or through insight, he abandons suffering; Though seemingly cleansed, he remains attached, His assertions reveal such views.

The Buddha shares the consequences for a person acting with a corrupted mind based on his direct knowledge.

“Here, bhikkhus, I discern with the mind, after having examined a certain person with a |corrupted::corrupted, such as often angry, upset, or resentful [paduṭṭha]| mind as follows: 'If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because their mind is corrupted. Due to the corruption of the mind, bhikkhus, some beings, after the breakup of the body, after death, are reborn |in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell.”

The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.

“Bhikkhus, a bhikkhu should |examine::investigate, inquire into [upaparikkhati]| in such a way that, however it is examined by him, his |consciousness::quality of awareness — distinctive knowing that arises in dependence on eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is |unscattered::not confused, not distracted, lit. not thrown apart [avikkhitta]| and |undispersed::lit. not flowed apart [avisaṭa]| externally, |not fixated in::not stuck in [asaṇṭhita]| oneself, and by |not grasping at::not holding onto [anupādāya]| anything, |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|, then there is no possibility of the arising of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|—of birth, aging, and death—in the future.”

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

Eight verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of 'mine'.

Greedy, entangled, and confused in sensual pleasures, they are cast into dire and perilous circumstances; Brought to suffering, they lament, 'What indeed shall we become after departing from here?'"

The Buddha teaches about integrity, gratitude, how one can repay one's parents, action and non-action, who to make offerings to, persons who are internally or externally fettered, and the importance of right practice and well grasp of the Dhamma. The chapter gets its name from the [AN 2.36](/an2.36) discourse.

"Bhikkhus, when robbers are strong, kings at that time are weak. Then, bhikkhus, the king is not able to travel or send out forces to the border regions, or to effectively govern the outlying provinces. Likewise, at that time, it is not easy for brahmins and householders to travel, send out forces, or inspect their fields and workers. Similarly, bhikkhus, when bhikkhus who practice wrongly are strong, bhikkhus who practice rightly at that time are weak. Then, bhikkhus, the bhikkhus who practice rightly remain silent and subdued within the Sangha, or they dwell in the outlying regions. This situation is for the harm and misfortune of many, for the suffering and detriment of many persons, gods, and humans.

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

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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

Therefore, here, bhikkhus, one should undertake the task to understand 'This is suffering', 'This is the arising of suffering', 'This is the ending of suffering', and 'This is the way of practice leading to the ending of suffering.'"

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]|.

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.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The spiritual life is lived for the abandoning and complete uprooting of the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance.

Bhikkhus, when a bhikkhu has abandoned the underlying tendency toward sensual desire—|cut off at the root::eradicated at the source [ucchinnamūla]|, uprooted like a palm stump, utterly obliterated, never to arise again in the future, and likewise [has abandoned] the underlying tendencies toward aversion, views, doubt, conceit, passion for existence, and ignorance—then bhikkhus, that bhikkhu is called one who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, torn apart the fetters, and through perfectly and completely comprehending conceit, has made an end of suffering.”

The Buddha shares the consequences of causing division within the monastic community.

“One who causes the splitting apart of the community is |destined for a miserable state::to be reborn in suffering [āpāyika]|, destined for |hell::a place of intense suffering, lit. no good fortune [niraya]|, and will |remain there for an aeon::lasting a world cycle, a vast cosmic time span [kappaṭṭha]|; Taking pleasure in division, and not living in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, that one falls away from security and peace; Having ruptured the |unified::harmonious [samagga]| community, that one suffers in hell for an aeon.”

The Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

“There are these three |felt experiences::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus. What three? Pleasant felt experience, painful felt experience, and neither-painful-nor-pleasant felt experience. Bhikkhus, a pleasant felt experience should be seen as |suffering::discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkha]|; a painful felt experience should be seen as a |thorn::any sharp pointed object, mental dart, piercing pain [salla]|; a felt experience that is neither-painful-nor-pleasant should be seen as |impermanent::unstable, transient, unreliable [anicca]|. When a bhikkhu sees a pleasant felt experience as |[ultimately] dissatisfying::a source of suffering [dukkha]|, a painful felt experience as a thorn, and a felt experience that is neither-painful-nor-pleasant as impermanent, he is called noble, one with perfect understanding, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.”

The young deity Siva recites a verse to the Buddha about the importance of associating with the wise and the good.

“One should associate only with the good, with the good, one should foster close associations; Having understood the good teaching, one is freed from all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

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

Thus, when this is not, that does not come to be; with the cessation of this, that ceases. That is - with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, suffering, displeasure, and despair cease. Thus, there is the cessation of this entire mass of suffering.

Intending, planning, and underlying tendencies are the basis for the continuation of consciousness.

"Whatever one intends, plans, and has an underlying |tendency::attachment, clinging, holding on| towards, bhikkhus, this becomes a basis for the continuation of consciousness. When there is a basis, there is a support for the establishing of consciousness. When consciousness is established and has come to growth, there is the production of renewed existence in the future. When there is the production of renewed existence in the future, there is future birth, aging, and death, sorrow, lamentation, pain, distress, and despair. Thus there is the arising of this entire mass of suffering.

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

"When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, distress, and despair come to be. Thus is the arising of this whole mass of suffering."

The Buddha describes three kinds of beings who partake in sensual pleasures - 1) those who enjoy what is presently available, 2) those who delight in their own creations, and 3) those who wield power over the creations of others.

Formerly |bound to the pleasure of beloved forms::ensnared by delight in the attractive [piyarūpasātagadhita]|, and later |having forded::having cut across, having breasted [chetvā]| the current hard to cross; Without remainder, they |die their final death::attain final Nibbāna, is completely quenched [parinibbāti]|, having fully transcended |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.

One who has gone beyond attachment, abandoned death, being |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|, has left behind |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and will not return to |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|; Having vanished, he is beyond all measurement, he has bewildered the King of Death, I say.”

The Buddha describes the fires of passion, hatred, and illusion which consume beings who cling to a self. The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.

Having extinguished, the |discerning::astute, wise [nipaka]| ones, tireless by day and night; Without remainder, they |die their final death::attain final Nibbāna, is completely quenched [parinibbāti]|, having fully transcended |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

Further again, bhikkhus, a disciple of the Noble Ones is wise, endowed with wisdom that discerns the arising and passing away of phenomena, noble and penetrative, leading to the complete ending of |discontentment::suffering, stress|. This is the fourth stream of merit, outflow of good, and support for ease.

The Buddha contrasts the undeveloped and developed mind.

"Bhikkhus, I do not see any other single quality that, when undeveloped and not frequently cultivated, leads to as much suffering as the mind. An undeveloped and infrequently cultivated mind leads to great suffering."

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

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

So too, bhikkhus, there is a certain bhikkhu who, overwhelmed by acquisitions, respect, and popularity, with his mind |consumed::obsessed, controlled [pariyādiṇṇa]| by them, dresses in the morning, takes his alms bowl and outer robe, and enters a village or town for alms. There he would eat as much as he wants, he would be invited for the next day's meal, and his alms-food would be plentiful. Returning to the monastery, he |boasts::brags, shows off [vikatthati]| in the midst of the community of bhikkhus: 'I have eaten as much as I wanted, I have been invited for the next day's meal, and my alms-food is plentiful. I am one who gains robes, alms food, resting place, and medicinal requisites, but these other bhikkhus have little merit and are |unimportant::of little influence, insignificant [appesakkha]|, and they do not gain robes, alms-food, resting place, and medicinal requisites.' Overwhelmed by acquisitions, respect, and popularity, with his mind consumed by them, he looks down on other |well-behaved::honest [pesala]| bhikkhus. That will lead to the harm and suffering of that |misguided person::vain person [moghapurisa]| for a long time.

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths.

What are the four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these Four Noble Truths as they truly are. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to these Four Noble Truths as they truly are. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to these Four Noble Truths as they truly are.

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

What are these four? It is because of not fully understanding and not penetrating the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, bhikkhus, that both you and I have run and wandered this long course of samsara, for a very long time. It is because of not fully understanding and not penetrating the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|, that both you and I have run and wandered this long course of cyclic existence, for a very long time. But now, bhikkhus, having fully understood and penetrated the noble truth of suffering, the noble truth of the arising of suffering, the noble truth of the ending of suffering, and the noble truth of the way of practice leading to the ending of suffering; the craving for existence is severed, the entanglement of becoming is destroyed; there is no more rebirth."

On hearing about two factions infatuated with a courtesan, the Buddha expresses an inspired utterance on the extremes - one of taking rules and observances as the essence and the other of seeing no fault in sensual pleasures.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. At that time, two factions in Rājagaha were |infatuated with::enamoured by [sāratta]| a certain courtesan, |obsessed in their minds::in love with [paṭibaddhacitta]|. Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

The Buddha shares the consequences of holding on to wrong views and acting upon them based on his direct knowledge.

“Bhikkhus, I have seen beings who are endowed with bodily misconduct, verbal misconduct, and mental misconduct, who slander the Noble Ones, who |hold wrong views::who have false beliefs, misperceptions, incorrect understanding of how things have come to be [micchādiṭṭhikā]|, and who |undertake actions based on wrong views::perform deeds due to wrong beliefs [micchādiṭṭhikammasamādānā]|. After the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a state of suffering, in |a state of misfortune::a state of deprivation, an unhappy destination, perdition, hell [niraya]|.

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]|.

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

Truly, we live happily, |unafflicted::untroubled, free from suffering [anātura]| among the diseased; Among those who are afflicted, we dwell free from suffering.

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.

Do not associate with what is pleasing, nor with what is displeasing; For separation from the beloved is suffering, and so too is the sight of the |unloved::disagreeable [appiya]|.

The Buddha uses the simile of a person carried downstream by a lovely and alluring river current to illustrate the painful results of craving and indulgence in the internal sense bases.

“Suppose a person was being carried downstream by a river current that appears lovely and alluring. And a man with |clear eyes::vision [cakkhumant]|, standing on the bank, seeing him, might call out: ‘Good man, even though you're being carried downstream by the river current that appears lovely and alluring, downstream there is a deep pool with waves, containing whirlpools, and lurking with fierce beasts and monsters. Reaching that pool, good man, you will meet with death or deadly suffering.’ Then, bhikkhus, that person, having heard the voice of that man with clear eyes, would strive against the current with hands and feet.

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

“Bhikkhus, this is the one-way path for the purification of beings, for the overcoming of sorrow and lamentation, for the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, for the achievement of the method, for the |personal realization::intimate experience [sacchikiriyā]| of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, that is, the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [cattāro + satipaṭṭhāna]|. What four?

Whether in the past, future, or present, all fully awakened to things as they truly are do so by fully awakening to the Four Noble Truths and making them known.

What are the four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|. Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to these Four Noble Truths as they truly are and made them known. Whatever ascetics or brahmins in the future fully awaken to things as they truly are, all of them will fully awaken to these Four Noble Truths as they truly are and make them known. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to these Four Noble Truths as they truly are and make them known.

The Buddha 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'; 'This is the origin of suffering'; 'This is the ending of suffering'; 'This is the way of practice leading to the ending of suffering.' 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 origin 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.

The Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.

Thus, the Buddha, having |directly known::experientially understood [abhiññāya]|, clarified the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to the bhikkhus; The teacher, the end maker of suffering, the one with vision, has |completely quenched [mental defilements]::completely cooled mental defilements [parinibbuta]|."

The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

Therefore, just as the leaf-wrap [smell], having known the consequences of actions for oneself; A wise person should not associate with the unvirtuous, and should associate with the virtuous; The unvirtuous lead to |hell::a place of intense suffering, lit. no good fortune [niraya]|, the virtuous lead to a good rebirth.

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

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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 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]|, |safety::security, sanctuary, peace, rest [khema]|; For making an end to suffering, is indeed the best of speech.”

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 world is enveloped by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, (Ajita,” the Blessed One said) “It does not shine forth because of |craving::wanting to have, yearning to experience [veviccha]| and |heedlessness::carelessness, negligence [pamāda]|; It is smeared by |longing::burning, hunger, pining, thirst [jappā]|, I say, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| is its great peril.”

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

When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, distress, and despair come to be. Thus is the arising of this whole mass of suffering.

The Blessed One describes how beings are affected by respect and disrespect, and how this affects their rebirth. The true person is one who is collected, detached, and delights in the ending of grasping.

“Bhikkhus, I have seen beings who, overcome by |respect::honor, accolade, reverence [sakkāra]| and with minds overwhelmed, upon the breaking up of the body, after death, have arisen in a state of loss, a |bad destination::state of misery [duggati]|, in the |realms of downfall::in realms of misery [vinipāta]|, even in |hell::a place of intense suffering, lit. no good fortune [niraya]|.

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

By theft and |fraudulence::crookedness, corruption [kūṭakamma]|, as well as by falsehood; He is skilled in accumulating, that man |who indulges in sensual pleasures::who enjoys sensual gratification [kāmabhogī]|; From here, having gone to |hell::a place of intense suffering, lit. no good fortune [niraya]|, the one-eyed person suffers anguish.

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

"Form, bhikkhus, is impermanent. What is impermanent is |suffering::discontentment, stress|; what is suffering is not self; what is not self should be seen with right understanding as 'This is not mine, this I am not, this is not my self.' Thus, seeing this as it truly is with right understanding, one's mind becomes dispassionate and is liberated from the taints by not clinging.

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 describes the four assurances possessed by the Tathāgata.

4) I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge the claim that the realization of Dhamma does not lead to the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]| for one who practices rightly. Not seeing such a possibility, I dwell securely, fearlessly, and self-assuredly.

Dhammapada verses 116-128 share the importance of hastening to do good, restraining the mind from harm, the consequences of harm and good, the accumulation of evil and good, the importance of avoiding harmful actions, the consequences of harming a blameless person, the results of evil and good, and the inevitability of death.

If a person |commits harm::produces harm to oneself, harm to others, or harm to both|, they should not do it again and again; One should not take delight in it, for the accumulation of harm brings |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

The impersonal as impersonal, and saw the unattractive as unattractive; Undertaking right view, they have overcome all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.”

Dhammapada verses 146–156 explore impermanence, the nature of the body, and the inevitability of aging and death. Through metaphors of a world ablaze, a decaying body, the house-builder and a city of bones, they point to life's transience and the futility of clinging to sensual pleasures. The verses highlight the cultivation of wisdom, detachment, and the pursuit of an unconditioned state beyond constructs, contrasting fleeting youth and inevitable old age with the timeless teachings that lead to liberation.

Through countless births in |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, I have wandered without finding [a way out]; Seeking the |house-builder [of this body]::creator of the body, the one who constructs the body, a metaphor for craving [gahakāra]|, experiencing the suffering of birth again and again.

The Buddha describes the four kinds of persons found existing in the world - those who go with the current, those who go against the current, those who are steady, and those who have crossed over, standing on the firm ground, arahants.

And what, bhikkhus, is the person who goes against the current? Here, bhikkhus, a certain person does not indulge in sensual pleasures and does not perform unwholesome actions. Even with suffering, sorrow, tearful face, and crying, they live a fully pure spiritual life. This is called the person who goes against the current.

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]|.

King Pasenadi expresses deep sorrow over his grandmother's death. The Buddha teaches him that all beings, without exception, are subject to death and cannot escape it, likening it to a potter's pots that are all bound to break.

“All beings will die, for life has death as its end; They will fare according to their deeds, reaping the fruits of their merit and demerit; The doer of |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| goes to |hell::a place of intense suffering, lit. no good fortune [niraya]|, The doer of merit goes to a |good destination::state of happiness [suggati]|.

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

Friends, when a bhikkhu passes his time in such a way, he does not have an auspicious death. This is called a bhikkhu who delights in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, who has not given up personal existence to completely make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

Friends, when a bhikkhu passes his time in such a way, he dies with regret and his passing away is not |fortunate::auspicious, good [bhaddikā]|. This is called a bhikkhu who delights in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, who has not given up personal existence to completely make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

"Bhikkhus, for the immature person, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and bound by craving, this body has arisen. That same ignorance has not been abandoned, and that same craving has not been exhausted. For what reason? Because, bhikkhus, the immature person has not fulfilled the spiritual life rightly for the ending of suffering. Therefore, after the breakup of the body, the immature person fares on to a new body. Being bound to a body, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. I say they are not freed from suffering.

The Buddha describes the cultivation of four jhānas as leading to Nibbāna.

With the abandoning of |ease::contentment, happiness, pleasant abiding [sukha]| and |suffering::discontentment, stress|, and with the previous disappearance of joy and sorrow, experiencing neither-painful-nor-pleasant sensation, and with the purity of equanimity and mindfulness, he enters and dwells in the fourth jhāna.

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

"Bhikkhus, once in the past, in a forest region, there was a great lake, with bull elephants dwelling in its vicinity. Those elephants would plunge into the lake, pluck out lotus stalks with their trunks, thoroughly wash them to remove all mud, and then chew and swallow them clean. This gave them with both beauty and strength, and on that account, they did not encounter death or deadly suffering.

The Buddha explains how one becomes the perfected one, an arahant, and shares verses on their qualities.

"Form, bhikkhus, is impermanent. What is impermanent is suffering; what is suffering is not-self; what is not-self should be seen as, 'This is not mine, this I am not, this is not my self,' — thus it should be seen with right wisdom as it really is.

Dhammapada verses 221-234 emphasize abandoning anger, conceit, and mental defilements while cultivating restraint in body, speech, and mind. The verses highlight overcoming harmful actions by giving and speaking truth, the inevitability of criticism, and the value of moral discipline. Those intent on Nibbāna, ever watchful, and well-restrained are beyond reproach and honored even by the gods.

One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

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.

Why is that? This |cyclic existence::the continuous cycle of birth, death, and rebirth [saṁsāra]|, brahmin, is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For a long time, brahmin, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, brahmin, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

What is the burden and who bears it, what is the taking up of the burden and the putting down of it.

“The five aggregates are truly burdensome, The person is the burden bearer; Taking up the burden is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| in the world, laying the burden down leads to |contentment::ease, happiness, pleasant abiding [sukha]|.

The Buddha explains how a trainee and an arahant understand their respective attainments.

What is the method, bhikkhus, by which a trainee bhikkhu, standing on the plane of a trainee, understands: 'I am a trainee'? Here, bhikkhus, a trainee bhikkhu understands as it truly is: 'This is suffering,' 'This is the origin of suffering,' 'This is the ending of suffering,' and 'This is the way of practice leading to the ending of suffering.' This too, bhikkhus, is a method by which a trainee bhikkhu, standing on the plane of a trainee, understands: 'I am a trainee.'

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

An immature person |conceives::thinks, imagines, presumes, supposes [maññati]| it is like honey, until the misdeed does not ripen; but when the misdeed ripens, then they fall into |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|.

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

Who, guided by the unsurpassed teacher, follow the well-taught path; Here itself, they make an end to suffering, those diligent in the Blessed One's teaching.”

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]|.

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

And what, bhikkhus, is the wealth of |wisdom::distinctive knowledge, discernment [paññā]|? Here, bhikkhus, a disciple of the Noble Ones is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This is called the wealth of wisdom.

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

Walking upon this path, you will make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|; I have declared the path, for the |removal of thorns::surgical removal of the dart, an analogy for the afflictions [sallakantana]| with knowing.

If the four great elements were exclusively unpleasant, beings would not be infatuated with them. If they were exclusively pleasurable, beings would not become disenchanted with them.

"Bhikkhus, if the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]| were exclusively unpleasant, beset by |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, filled with suffering, and if it were also not associated with |ease::contentment, happiness, pleasant abiding [sukha]|, beings would not be |infatuated::enamoured, attracted [sārajjati]| with the earth element. But because, bhikkhus, the earth element is not exclusively unpleasant, not beset by suffering, not filled with suffering, and is also associated with ease, beings are infatuated with the earth element.

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

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

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

Here, bhikkhu, when a bhikkhu has heard 'this is suffering,' he thoroughly penetrates its meaning with wisdom; when he has heard 'this is the origin of suffering,' he thoroughly penetrates its meaning with wisdom; when he has heard 'this is the ending of suffering,' he thoroughly penetrates its meaning with wisdom; when he has heard 'this is the way of practice leading to the ending of suffering,' he thoroughly penetrates its meaning with wisdom. In this way, bhikkhu, one is considered well-learned, deeply insightful through understanding.

On observing a fisherman killing fish and selling them, the Buddha explains the consequences of cruelty.

Bhikkhus, one who looks on cruelly at captive animals as they are brought for slaughter will not travel around by elephant or horse, by chariot or vehicle, or enjoy wealth or live off a large accumulation of wealth. What can be said, then, of one who cruelly regards a human being—someone to be killed and brought for slaughter? This will lead to his harm and suffering for a long time. After the breakup of the body, after death, he will be |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell."

The Buddha explains the arising and dissolution of the world through the six sense bases.

"And what, bhikkhus, is the arising of the world? Depending on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as a condition, there is feeling; with feeling as a condition, craving arises; with craving as a condition, |clinging::grasping/holding on| arises; with clinging as a condition, continued existence arises; with continued existence as a condition, birth arises; with birth as a condition, aging and death, sorrow, lamentation, suffering, displeasure, and despair arises. This, bhikkhus, is the arising of the world.

The Buddha describes the four kinds of kamma (actions) and their results in detail.

And what, bhikkhus, is kamma that is bright with bright results? Here, bhikkhus, someone generates bodily constructions that are |free of affliction::not harmful, without suffering [abyābajjha]|, verbal constructions that are free of affliction, and mental constructions that are free of affliction. Having generated bodily, verbal, and mental constructions that are free of affliction, he is reborn in a free of affliction world. Being reborn in a free of affliction world, he is affected by contacts that are free of affliction. Being contacted by those free of affliction contacts, he experiences free of affliction feeling — exclusively pleasant — just like the |gods of Refulgent Glory::MA: By mentioning these, all beings occupying the plane of the third jhāna — the gods of Limited Glory and the gods of Immeasurable Glory — should be included [subhakiṇha]|.

DhammaPada verses 1-20 share on the power of the mind in shaping one's experiences, the importance of letting go of resentment and hostility, the consequences of living without restraint and moderation, the distinction between essence and non-essence, the sorrow and joy tied to one's actions, the importance of acting according to the Dhamma, and who partakes in the true ascetic life.

Mind precedes all |things::phenomena, mental qualities [dhammā]|, Mind is their chief, they are mentally produced; If with a |corrupted::often angry, upset, or offended [paduṭṭha]| mind, one speaks or acts; |Suffering::discontentment, discomfort, stress [dukkhamanveti]| follows them, like the wheel that follows the foot of the ox.

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

"Bhikkhus, I discern with the mind, after having examined a certain person with a |corrupted::corrupted, such as often angry, upset, or resentful [paduṭṭha]| mind as follows: 'If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because their mind is corrupted. Due to the corruption of the mind, bhikkhus, some beings, after the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell."

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.

But to this engagement, clinging, |preconception::mental standpoint, determination [cetasa + adhiṭṭhāna]|, fixation, and |underlying tendency::latent disposition [anusaya]| - one does not engage, nor cling to, nor fixate on with the thought: 'This is my self.' [Then] one has no doubt or uncertainty that what arises is merely suffering arising, and what ceases is merely suffering ceasing. One's |wisdom::insight, knowing [ñāṇa]| about this is |independent of others::not reliant on another [aparapaccayā]|.

Before his awakening, the Buddha reflected on the gratification, drawback, and escape in regard to the four elements of earth, water, fire, and air.

'Whatever |ease::contentment, happiness, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arise dependent on the earth element is the gratification in the earth element; whatever in the earth element is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change, that is the drawback in the earth element; the dispelling and abandoning of |interest::desire, wish, intention, impulse [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the earth element, this is the escape from the earth element.

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.

Know this, O good man, |unrestrained::uncontrolled [asaññata]| and with harmful mental qualities; Let not |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]| and |false teaching::wrong views, unjust means, wrongdoing and misconduct [adhamma]|, |afflict::harm, oppress [randhayi]| you with suffering for a long time.

The Buddha explains the distinction between the uninstructed ordinary person and the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones regarding the eight worldly conditions.

For such a person, gain |occupies::obsesses, controls [pariyādāya]| their mind and remains, loss occupies their mind and remains, fame occupies their mind and remains, disgrace occupies their mind and remains, blame occupies their mind and remains, praise occupies their mind and remains, pleasure occupies their mind and remains, and pain occupies their mind and remains. They |delight in::approve of [anurujjhati]| gain when it arises and |resist::are hostile to [paṭivirujjhati]| loss. They delight in fame when it arises and resist disgrace. They delight in praise when it arises and resist blame. They delight in pleasure when it arises and resist pain. Thus, being entangled in delight and resistance, they are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are not freed from suffering, I say.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

Then, while the Blessed one was alone in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in his mind thus: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

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

"I do not say, 'One clings.' If I were to say, 'One clings,' then it would be appropriate to ask, 'Venerable sir, who clings?' But I do not speak thus. However, if someone were to ask me, 'Venerable sir, dependent on what is there clinging?' that would be an appropriate question. The proper answer to that question would be: 'Dependent on craving, there is clinging; dependent on clinging, there is existence; dependent on existence, there is birth; dependent on birth, there arise aging and death, sorrow, lamentation, pain, distress, and despair. Thus is the arising of this whole mass of suffering.'"

Endowed with ten powers and four assurances, the Buddha reveals the impermanence of the five aggregates and teaches dependent co-arising.

Namely, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |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]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

Then, bhikkhus, this thought occurred to me: 'The happiness and |pleasure::gladness, joy, positive state of mind [somanassa]| that arise dependent on |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|—this is the gratification in form. The fact that form is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change—this is the drawback in form. The removal and abandonment of |desire::intention, wish, impulse, interest [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| toward form—this is the escape in the case of form.

The Buddha explains how his teaching of the Dhamma inspires fear and dread in the deities, just as the lion's roar inspires fear in the animals.

He teaches the cessation of |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, and the arising of personal existence; And the Noble Eightfold path, leading to the alleviation of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

And what, bhikkhus, is the |faculty of wisdom::mental faculty of discernment [paññindriya]|? Here, bhikkhus, a disciple of the Noble Ones is wise, endowed with the wisdom which discerns the arising and passing away [of phenomena], a wisdom that is noble and penetrative, and leads directly to the |complete exhaustion of suffering::extinction of stress, termination of tension [dukkhakhaya]|. Such a disciple truly understands, 'This is suffering', 'This is the arising of suffering', 'This is the exhaustion of suffering', and 'This is the way of practice leading to the exhaustion of suffering'. This is called the faculty of wisdom.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

"Once, bhikkhus, I was dwelling near |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā River, at the foot of the goatherd's banyan tree. There, having just attained full awakening and abiding in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

The Buddha describes the seven powers in detail, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

And what, bhikkhus, is the power of |wisdom::distinctive knowledge, discernment [paññā]|? Here, bhikkhus, a disciple of the Noble Ones is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This is called the power of wisdom.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

Dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

The Buddha explains the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

Bhikkhus, this is called an uninstructed ordinary person—one who is bound to birth, aging, death, sorrow, lamentation, pain, distress, and despair. I say that they are bound to suffering.

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit "I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit "I am" when developed and cultivated to fulfillment.

2 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |cruelty::malice, viciousness, brutality [vihesā]| still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that cruelty should occupy the mind of one who has developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from cruelty, that is, the release of mind through compassion.'

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.

And so, dependent on ignorance, bhikkhus, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

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

In the same way, bhikkhus, whoever, whether an ascetic or a brahmin, does not quickly abandon, dispel, eliminate, and cause to cease an arisen unwholesome perception, dwells in suffering in this very life with distress, misery, and fever; and after the breakup of the body, after death, a bad destination is to be expected.

The Buddha describes four noble thoroughbred horses, each stirred and driven to urgency by progressively stronger stimuli. He draws a parallel to four noble thoroughbred persons, who likewise respond to increasingly intense circumstances with urgency and determination, leading them to the highest truth.

1 Here, bhikkhus, a certain noble thoroughbred person hears: 'In such and such a village or town, some woman or man is |afflicted::miserable, experiencing pain, suffering [dukkhita]| or has passed away.' Upon hearing this, they are stirred and experience a sense of urgency. Stirred, they strive |wisely::properly, prudently, thoroughly, carefully [yoniso]|. Resolutely, they realize the |highest truth::ultimate reality [paramasacca]| through direct experience with the body and penetrating it deeply with wisdom, they see it. I say that this noble thoroughbred person is similar to the noble thoroughbred horse that is stirred and experiences a sense of urgency upon seeing the shadow of the whip. Such, bhikkhus, is one kind of noble thoroughbred person present here. This, bhikkhus, is the first kind of noble thoroughbred person found in the world.

Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

2 Venerable sir, with a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: 'Whatever is subject to arising, is subject to cessation.' Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, self-assured, and independent of others in the Teacher's instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

The heart essence of the Buddha's original teachings

#### 2. The Five Aggregates The Meaning of Suffering in Brief 1. [Aniccasutta - Impermanent - SN 22.12](/sn22.12) 2. [Sahetu-aniccasutta - Impermanent with Cause - SN 22.18](/sn22.18) 3. [Pariññasutta - Full Understanding - SN 22.23](/sn22.23) 4. [Abhijānasutta - Directly Knowing - SN 22.24](/sn22.24) 5. [Assādasutta (First) - Enjoyment (First) - SN 22.26](/sn22.26) 6. [Assādasutta (Second) - Enjoyment (Second) - SN 22.28](/sn22.28) 7. [Natumhākaṃsutta - Not Yours - SN 22.33](/sn22.33) 8. [Sammāsambuddhasutta - The Perfectly Awakened One - SN 22.58](/sn22.58) 9. [Anattalakkhaṇasutta - The Not-Self Characteristic - SN 22.59](/sn22.59) 10. [Upādiyamānasutta - One Clinging - SN 22.63](/sn22.63) 11. [Rādhasutta - Rādha - SN 22.71](/sn22.71) 12. [Sīhasutta - The Lion - SN 22.78](/sn22.78) 13. [Puṇṇamasutta - Full Moon - SN 22.82](/sn22.82) 14. [Pupphasutta - Flowers - SN 22.94](/sn22.94) 15. [Pheṇapiṇḍūpamasutta - Simile of the Lump of Foam - SN 22.95](/sn22.95) 16. [Aniccasaññāsutta - Perception of the Impermanent - SN 22.102](/sn22.102)

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

1) And what bhikkhus, is having oneself as one's authority? Here, bhikkhus, having gone to the |forest::remoteness [arañña]|, to the foot of a tree, or to an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|, a bhikkhu reflects thus: 'I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: "I am |immersed in::affected by, afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|." If I were to seek again the same sensual pleasures I renounced, or even worse ones, that would not be |proper::appropriate, fitting [patirūpa]| for me.' He then reflects thus: 'My energy will be aroused, not sluggish; my |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| will be established, not confused; my body will be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind will be |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|.' Thus, making himself his own authority, he abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called having oneself as one's authority.

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.

Namely, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |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]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass 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.

This, bhikkhus, is the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|: birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the five aggregates subject to clinging are suffering.

The Buddha, endowed with the ten powers and four assurances, reveals the impermanence of the five aggregates and teaches dependent co-arising. He then urges the bhikkhus to practice with diligence for their highest welfare as well as for the welfare of others.

Bhikkhus, the |lazy::procrastinating, inactive person, indolent [kusīta]| person dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, mixed up with |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities, and neglects his own |true welfare::highest good, spiritual welfare [sadattha]|. But one with aroused energy dwells in |contentment::ease, happiness, pleasant abiding [sukha]|, secluded from harmful and unwholesome qualities, and accomplishes his own true welfare.

Five ways to overcome arisen resentment

Friends, in the case of a person whose conduct by body is impure and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a person who is ill, suffering, and gravely sick is traveling along a road. Ahead of him is a village, and behind him is another village, both far away. He does not obtain suitable food, suitable medicine, a suitable attendant, or a suitable guide. Then another person, traveling along the road, would see him and feel compassion, sympathy, and a sense of care, thinking, 'Oh, may this person obtain suitable food, suitable medicine, a suitable attendant, and a suitable guide. Why? So that this person may not come to ruin and disaster right here.' In the same way, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, one should feel compassion, sympathy, and a sense of care for such a person, thinking, 'Oh, may this venerable one abandon impure conduct by body and develop pure conduct by body, abandon impure conduct by speech and develop pure conduct by speech, abandon impure conduct by mind and develop pure conduct by mind. Why? So that this venerable one, with the breaking up of the body after death, may not be reborn in a state of misery, a bad destination, a lower realm, hell.'

The seven wonderful and marvelous qualities of Nandamātā, a female lay disciple.

"Venerable sir, that is not the only wonderful and marvelous quality of mine. I have another wonderful and marvelous quality. Here, venerable sir, as long as I wish, I can enter and dwell in the first jhāna, having secluded myself from sensual pleasures and unwholesome mental states, with reflection and examination, born of seclusion, and filled with joyful pleasure. With the subsiding of reflection and examination, experiencing internal tranquility and unification of mind, devoid of reflection and examination, born of collectedness and filled with joyful pleasure, I can enter and dwell in the second jhāna. With the fading away of joyful pleasure, I dwell equanimous and mindful, fully aware, and experience physical pleasure, which the Noble Ones describe as 'one who dwells happily, equanimous and mindful.' Thus, I can enter and dwell in the third jhāna. With the abandonment of |ease::contentment, happiness, pleasant abiding [sukha]| and |suffering::discontentment, stress|, and with the subsiding of previous pleasure and displeasure, experiencing neither-painful-nor-pleasant sensation, and with purification of mindfulness by |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, I can enter and dwell in the fourth jhāna."

Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from [AN 8.21](/an8.21).

2 With a confident mind, I attended upon the Blessed One. The Blessed One gradually gave me a discourse, first on giving, then on virtue, and then on the heavens. He explained the dangers, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that my mind was ready, receptive, free of hindrances, uplifted, and confident, he then expounded to me the distinctive teaching of the Buddhas: suffering, its arising, its cessation, and the path. Just as a clean cloth with no dark spots would perfectly absorb dye, so too, as I was sitting there, the stainless, immaculate Dhamma eye arose in me: 'Whatever is subject to arising, is subject to cessation.' Venerable sir, I then became one who has seen the Dhamma, who has attained the Dhamma, who has understood the Dhamma, who has deeply penetrated the Dhamma, having crossed beyond doubt, with no more uncertainty, confident and self-assured, and independent of others in the Teacher's instruction. Right there, I went for refuge to the Buddha, the Dhamma, and the Sangha, and I undertook the training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvelous quality that is found in me.

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

1 And what, bhikkhus, is the peril of waves? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: 'I am |immersed in::afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|.' Then, after he has thus gone forth, his spiritual companions advise and instruct him: 'You should walk forward like this, walk back like this, look ahead like this, look aside like this, draw in your limbs like this, stretch them like this, you should wear your robes and carry your outer robe and bowl like this.' He thinks to himself: 'Formerly, when I was a layperson, I gave advise and instruction to others. But now these [monks], who are young enough to be my sons or grandsons, presume to advise and instruct me.' Becoming |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|, he gives up the training and |returns to the household life::reverts back to the lay-life, secular world [hīnāyāvattati]|. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of waves. The peril of waves, bhikkhus, is a designation for anger and irritation. This is called the peril of waves.

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 |accomplishment in wisdom::success in understanding [paññāsampadā]|? Here, Byagghapajja, a son of a good family is wise, endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. This, Byagghapajja, is called accomplishment in wisdom.

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.

“Bhikkhus, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me: ‘This world has indeed fallen into great trouble, in that it is born, it ages, it dies, it passes away and is reborn, yet it does not know the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| [headed by] aging and death. When will the escape be discerned from this suffering [headed by] aging and death?’ Then, bhikkhus, this thought occurred to me: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?’ Then, bhikkhus, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, there took place in me a breakthrough by wisdom: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

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

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

The Buddha describes the six unsurpassable things among seeing, listening, acquisitions, training, service, and recollection.

1 And what, bhikkhus, is the |unsurpassable in seeing::the highest in sights [dassanānuttariya]|? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, 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]|. However, when one |with settled faith::with confidence in, having conviction [niviṭṭhasaddha]|, |grounded in affection::established in fondness, dearness [niviṭṭhapema]|, and |complete confidence::total faith [abhippasanna]| goes to see the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.

A radiant deity tempts young Samiddhi to enjoy sensual pleasures. The Buddha later reveals that true liberation transcends identity and craving, and is only found by those who let go of even the need to describe themselves.

“I have not abandoned what is directly visible, friend, in order to chase what is time-consuming. I have abandoned what is time-consuming, in order to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |troublesome::lit. many problems [bahupāyāsa]|; and the |disadvantage::drawback, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is still greater. This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is directly visible, |immediate::not limited to a particular time [akālika]|, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.”

The Buddha explains how one can verify that they are a stream-enterer by reflecting on the five perilous animosities, the four factors of stream-entry, and clearly seeing with wisdom the noble principle of dependent co-arising.

"Householder, when the five |perilous animosities::volitions, intentions, choices or decisions arising from fear and enmity [verabhaya]| have subsided for a disciple of the Noble Ones, they are endowed with the four factors of stream-entry, and they have clearly seen and thoroughly penetrated with wisdom the |noble principle::noble law [ariya + ñāya]|, they may, if they wish, declare of themselves: 'I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, bound for |full awakening::perfect understanding, enlightenment [sambodhi]|.'

Bāhiya of the Bark Cloth realizes the Dhamma and attains final Nibbāna immediately after receiving a concise teaching from the Buddha.

In this way, Bāhiya, you should train. When for you, Bāhiya, in what is seen, there will merely be the seen, in what is heard, there will merely be the heard, in what is sensed, there will merely be the sensed, in what is cognized, there will merely be the cognized, then, Bāhiya, you will not be 'by that.' When you are not 'by that,' then, Bāhiya, you will not be 'in that.' When you are not 'in that,' then, Bāhiya, you will be |neither here::without holding on to a frame of reference of 'here', of this world [nevidha]|, |nor there::without holding on to a frame of reference of 'there', of another world [na + huraṃ]|, |nor in-between the two::without holding on to a frame of reference of progress, of transit, of moving from 'here' to 'there' [na + ubhayamantarena]|. Just this is the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|."

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

Such a person, bhikkhus, overwhelmed and consumed by harmful and unwholesome qualities born of aversion ... and illusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery. Bhikkhus, just as a sal tree, an axle-wood tree, or a bamboo tree, ensnared and tightly bound by three |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creepers, succumbs to misfortune, destruction, and utter ruin—so too, bhikkhus, such a person, overwhelmed and consumed by harmful and unwholesome qualities born of greed, aversion, and illusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery.

The Buddha describes the three divine messengers that appear among human beings and what happens to those who do not heed their message.

Those |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]| ones are at ease, |completely calmed in this very life::perfectly extinguished here and now [diṭṭhadhammābhinibbuta]|; Having overcome all |hostility::hatred, ill will, animosity, enmity [vera]| and fear, they have transcended all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|."

An Anthology of Discourses from the Pali Canon

### 3. Approaching the Dhamma 1. [Not a Secrete Doctrine - AN 3.131](/an3.131) 2. No Dogmas or Blind Belief - AN 3.65 3. [The Visible Origin and Passing Away of Suffering - SN 42.11](/sn42.11) 4. [Investigate the Teacher Himself - MN 47](/mn47) 5. [Steps towards the Realization of Truth - MN 95](/mn95)

The Buddha explains how to cultivate the higher mind through similes whenever a harmful or unwholesome thought associated with desire, aversion, or delusion arises. Applying these five methods in a gradual sequence leads to abandoning of unwholesome thoughts, and to steadiness, calming, unification and collectedness of the mind.

This is called, bhikkhus, a bhikkhu who is skilled in the shaping of thoughts. Whatever thought he wishes to think, he will think it. Whatever thought he does not wish to think, he will not think it. He has cut off |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, uprooted the |fetters::chains, bonds, attachments, thing which binds [saṁyojana]|, and through the full understanding of |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, he has made an end of |suffering::from intense and painful suffering to the mildest of discontentedness, stress, unsatisfactoriness, dis-ease [dukkha]|."

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

Then the venerable |Upavāṇa::Upavāṇa was the attendant of the Buddha when he was suffering from a wind ailment. [upavāṇa]| approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Upavāṇa said to the Blessed One:

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

And what, bhikkhus, is the fault concerning the next life? Here, bhikkhus, a certain person reflects thus: 'The result of bodily misconduct is indeed bad, painful, and results in suffering in the next life. The result of verbal misconduct is bad, painful, and results in suffering in the next life. The result of mental misconduct is bad, painful, and results in suffering in the next life. If I were to engage in bodily misconduct, verbal misconduct, or mental misconduct, then what would happen to me? Might I not, after the breakup of the body, after death, be reborn in a state of misery, in a bad destination, in the lower realms, in hell?' Being afraid of the fault concerning the next life, he abandons bodily misconduct and develops good bodily conduct; he abandons verbal misconduct and develops good verbal conduct; he abandons mental misconduct and develops good mental conduct; he protects his mind, keeping it pure. This, bhikkhus, is called the fault concerning the next life.

The Buddha explains the six kinds of persons found existing in the world based on their mental qualities and understanding of the teachings.

In this case, Ānanda, some people with limited understanding measure others, thinking: 'This person has the same qualities as that person, so why is one considered inferior and the other superior?' This leads to their harm and suffering for a long time.

The Buddha explains the fruit, benefit, brightness, and reach of observing the Uposatha endowed with the eight factors in detail.

One should not wear garlands or apply perfumes, One should rest on a low bed or on the ground; This is the eightfold Uposatha observance, declared by the Buddha, who reached the end of suffering.

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Bhikkhus, if a bhikkhu should aspire: 'May I, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |three fetters::the three fetters of doubt, personal existence, and adherence to rules and observances| [1], become a stream-enterer, not liable to states of suffering, assured of liberation and destined for full awakening,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling.

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

"Bhikkhus, those bhikkhus who |explain::illustrate, illuminate [dīpenti]| what is |not the Dhamma::false teaching, something opposed to the teaching [adhamma]| as the Dhamma are acting for the detriment of many people, for the unhappiness of many people, for the harm, detriment and suffering of many people, of gods and human beings. Those bhikkhus generate much demerit and cause the true Dhamma to disappear."

Short teachings on the impossibility of certain events, actions, or outcomes.

"It is impossible, bhikkhus, it is inconceivable that one who engages in bodily misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a good destination, in a |heavenly world::a blissful realm, celestial world [sagga]|. Such a possibility does not exist. But it is possible, bhikkhus, that one who engages in bodily misconduct, on account of that, due to that condition, after the breaking up of the body at death, could be reborn in a state of loss, in a bad destination, in the lower realms, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. Such a possibility does exist."

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

Vaccha, the view 'the world is eternal' is a view, a tangle of views, a thicket of views, a distortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and fever, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or Nibbāna. The view 'the world is not eternal' ... The view 'the world is finite' ... The view 'the world is infinite' ... The view 'the soul and the body are the same' ... The view 'the soul is one thing and the body is another' ... The view 'the Tathāgata exists after death' ... The view 'the Tathāgata does not exist after death' ... The view 'the Tathāgata both exists and does not exist after death' ... The view 'the Tathāgata neither exists nor does not exist after death' is a view, a tangle of views, a thicket of views, a distortion of views, a writhing of views, a fetter of views. It is accompanied by suffering, distress, despair, and feverishness, and does not lead to disenchantment, dispassion, cessation, tranquility, higher knowledge, awakening, or Nibbāna. Seeing this danger, Vaccha, I do not take up any of these views.

The Buddha instructs Rāhula on how to regard the five aggregates as not-self which he immediately applies to practice. The Buddha then teaches Rāhula on how to meditate on the elements, the divine abodes, unattractiveness, impermanence, and mindfulness of breathing to abandon unwholesome mental qualities and cultivate wholesome mental qualities.

Rāhula, cultivate meditation on |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|. For when you cultivate meditation on compassion, any |cruelty::malice, viciousness, brutality [vihesā]| will be abandoned.

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

“It is wonderful, friends, it is marvelous, the great psychic power and great might of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|! For he is able to know about the Buddhas of the past — who attained to final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, cut [the tangle of] proliferation, cut off the cycle, ended the round, and surmounted all suffering — that for those Blessed Ones their birth was thus, their names were thus, their clans were thus, their virtue was thus, their state [of collectedness] was thus, their wisdom was thus, their abiding [in attainments] was thus, their liberation was thus.”

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

"The pleasure and joy that arise dependent on form, bhikkhu, that is the gratification in form. That form is impermanent, suffering, and subject to change, that is the danger in form. The removal and abandonment of desire and lust for form, that is the escape from form. The pleasure and joy that arise dependent on feeling, that is the gratification in feeling. That feeling is impermanent, suffering, and subject to change, that is the danger in feeling. The removal and abandonment of desire and lust for feeling, that is the escape from feeling. The pleasure and joy that arise dependent on perception, that is the gratification in perception. That perception is impermanent, suffering, and subject to change, that is the danger in perception. The removal and abandonment of desire and lust for perception, that is the escape from perception. The pleasure and joy that arise dependent on intentional constructs, that is the gratification in intentional constructs. That intentional constructs are impermanent, suffering, and subject to change, that is the danger in intentional constructs. The removal and abandonment of desire and lust for intentional constructs, that is the escape from intentional constructs. The pleasure and joy that arise dependent on consciousness, that is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change, that is the danger in consciousness. The removal and abandonment of desire and lust for consciousness, that is the escape from consciousness."

Venerable Mahākoṭṭhika asks Venerable Sāriputta if the eye is the fetter of forms or if forms are the fetter of the eye. Venerable Sāriputta explains that it is the desire and lust that arises in dependence on both that is the fetter.

If, friend, the eye were the fetter of forms, or forms were the fetter of the eye, then |the spiritual life would not be discerned for the complete ending of suffering::because as long as one has the six sense bases, one would always be fettered to the six sense objects and thus awakening would not be possible.|. But because the eye is not the fetter of forms, nor are forms the fetter of the eye—and it is the desire and lust that arises there in dependence on both that is the fetter—therefore the spiritual life is discerned for the complete ending of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

7) When this was said: ‘This Dhamma is for one who is wise, not for one who is undiscerning,’ with reference to what was this said? Here, bhikkhus, a bhikkhu is endowed with wisdom that discerns the |arising and passing away::appearance and disappearance, formation and dissolution [udayatthagāmī]|, which is noble and penetrative, |leading to the complete ending of suffering::leading to extinction of stress, leading to gradual and complete wearing away of discontentment [dukkhakkhayagāmī]|. When this was said: ‘This Dhamma is for one who is wise, not for one who is undiscerning,’ it was in reference to this that this was said.

The Buddha outlines an approach to cross-examine other sects and their doctrines, and how to distinguish between the true Dhamma and the false Dhamma through the comprehension of the four kinds of clinging.

Any ascetics or brahmins who do not understand as they actually are the |arising::appearance, origination [samudaya]|, the |passing away::disappearance, vanishing, subsiding [atthaṅgama]|, the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and the |escape::way out, remedy [nissaraṇa]| in regard to these two views are with passion, with aversion, with delusion, with craving, with clinging, without vision, given to favoring and opposing, delighting in and indulging in mental proliferation. They are not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are not freed from suffering, I say.

The Buddha teaches Rāhula about the importance of truthfulness and how to purify one's bodily, verbal and mental conduct by reflecting on the consequences of one's actions.

"Whatever bodily action you intend to do, Rāhula, you should reflect upon that bodily action: 'Would this bodily action I intend to do lead to my own harm, or to the harm of others, or to the harm of both? Is this an unwholesome bodily action with painful consequences, resulting in suffering?' If, Rāhula, reflecting thus, you would know: 'This bodily action I intend to do would lead to my own harm, or to the harm of others, or to the harm of both. This is an unwholesome bodily action with painful consequences, resulting in suffering,' then such a bodily action, Rāhula, should not be done by you. If, however, Rāhula, reflecting thus, you would know: 'This bodily action I intend to do would neither lead to my own harm, nor to the harm of others, nor to the harm of both. This is a wholesome bodily action with pleasant consequences, resulting in happiness,' then such a bodily action, Rāhula, should be done by you.

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. In this state, he perceives whatever phenomena are present — whether |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, or |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: 'This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.' If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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

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

The Buddha explains how he divided his thoughts into two kinds - 1) thoughts of sensual desire, ill will, and harm; and 2) thoughts of relinquishment, non-ill will, and non-harm. He explains how he abandoned harmful thoughts and cultivated wholesome thoughts, leading to the attainment of the four jhānas and the three knowledges.

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]|.'

Venerable Sāriputta explains how all wholesome teachings are encompassed by the Four Noble Truths. He then explains the four great elements of earth, water, fire and wind.

Friends, what is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering, as is not obtaining what one desires. In summary, the five aggregates subject to clinging are suffering.

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 |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|? Birth is suffering, aging is suffering, sickness is suffering, death is suffering; association with the unpleasant is suffering, separation from the pleasant is suffering, not getting what one desires is suffering — in summary, the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| are suffering.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

“Bhikkhus, there are these five suitable times for giving a gift. What five? 1) Giving a gift to a |guest::visitor, stranger [āgantuka]|; 2) Giving a gift to a |traveler::who is going on a journey [gamika]|; 3) Giving a gift to someone who is |sick::ill, unwell [gilāna]|; 4) Giving a gift during a time of |famine::scarcity, dearth [dubbhikkha]|; and 5) Giving new harvest and fresh fruits first to the |virtuous::ethical, moral [sīlavant]|. These, bhikkhus, are the five suitable times for giving a gift.

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."

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

“Having done an intentional action by way of body, speech, or mind, one feels |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, friend Potaliputta.” Then, neither approving nor rejecting the venerable Samiddhi's words, the wanderer Potaliputta rose from his seat and departed.

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

Therefore, a bhikkhu equipped in this way possesses the highest foundation of wisdom. For, bhikkhu, this is the highest noble wisdom, that is, the knowledge of the cessation of all suffering.

Where children honor their mother and father, those families are said to dwell with Brahmā.

"Bhikkhus, those families are said to dwell with Brahmā where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father.

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

Bhikkhus, the Tathāgata, the arahant, the perfectly awakened one, too directly knows earth as earth. Having directly known earth as earth, he does not conceive [himself as] earth, he does not conceive [himself] in earth, he does not conceive [himself apart] from earth, he does not conceive earth to be 'mine,' he does not delight in earth. Why is that? |Because he has understood that delight is the root of suffering::"delight" is the craving of the previous life that brought into being the "suffering" of the five aggregates in the present life, "being" the kammically determinative aspect of the present life that causes future birth, followed by future aging and death.|, and that with being [as condition], there is birth, and for one who has come into being, there is aging and death. Therefore, bhikkhus, through the complete exhaustion, fading away, cessation, giving up, and relinquishing of craving, the Tathāgata has awakened to the unsurpassed full awakening, I say.

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.

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 directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’

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, with the complete exhaustion of three fetters and with the weakening of |passion, aversion, and illusion::craving, hatred, and confusion [rāgadosamoha]|, are |once-returners::the second stage of awakening where one has completely exhausted the fetters of 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, and made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]| — returning once to this world to make an end of suffering — such bhikkhus are found in this Saṅgha of bhikkhus.

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

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

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

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

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

4) Here, Udāyī, a certain person, having understood that ‘acquisition is the root of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ divests himself of acquisitions and is liberated through the eradication of attachment. This, Udāyī, is a person I call unfettered, not fettered. Why is that? Because I have known the particular difference of faculties in this person.

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

"Bhikkhus, a disciple of the Noble Ones endowed with four qualities is called 'wealthy, of great wealth, of great possessions.'

Venerable Sāriputta gives a detailed explanation of right view, the first factor of the noble eightfold path. At the prompting of the other bhikkhus, he approaches the topic from a wide range of perspectives.

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

The 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.

In the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ and you were to truly know that health and see that Nibbāna, then together with the arising of that vision, your desire and lust for the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| would be abandoned. And you might reflect thus: ‘For such a long time, I have been tricked, deceived, and misled by this mind. For I clung only to |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, clung only to |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, clung only to |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, clung only to |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]|, and clung only to |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|. Dependent on my |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arose; dependent on existence, birth arose; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair came to be. Thus this entire mass of suffering came into being.”

The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

“Here, Bhāradvāja, a bhikkhu dwells dependent on a certain village or town. A householder or a householder’s son approaches him and |examines::inspects, scrutinizes, investigates [samannesati]| him in regard to three kinds of things: things that provoke |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]|, things that provoke |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and things that provoke |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|. ‘Are there in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering?’ Upon examining him, he knows: ‘There are not in this venerable one such things that provoke greed, such that with a mind obsessed by those things, he might say “I know” when he does not know, or say “I see” when he does not see, or encourage others to act in a way that would lead to their long-term harm and suffering. Moreover, his bodily conduct and verbal conduct are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.’

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

“Those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, I say these are supports of the mind—namely, for the |cultivation::development, meditation [bhāvanā]| of a mind that is |without hatred::without animosity, with friendliness, with kindness, with goodwill [avera]| and |free of affliction::not harmful, without suffering [abyābajjha]|.

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

"Bhikkhus, a disciple of the Noble Ones endowed with four qualities is called 'wealthy, of great wealth, of great possessions, of great fame.'

Where children honor their mother and father, those families are said to dwell with Brahmā.

This was said by the Blessed One, said by the Arahant, so I have heard:

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 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.

"Misguided person, to whom have you ever known me to teach the Dhamma in that way? Haven't I declared in many ways that obstructive things are obstructive? And yet, you claim that they are not capable of obstructing one who practices while engaging in them. Sensual pleasures are declared by me to provide little gratification, much suffering and despair, and the danger in them is still more. Sensual pleasures are declared by me to be like a skeleton ... like a piece of meat ... like a grass torch ... like a pit of burning coals ... like a dream ... like borrowed goods ... like the fruits on a tree ... like a butcher's knife and chopping block ... like swords and spears ... like a snake's head, with much suffering and despair, and the danger in them is still more. Yet, you, misguided person, with your wrong grasp, misrepresent me, harm yourself, and produce much |demerit::unwholesome kamma|. This will be for your long-term harm and suffering."

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

At Sāvatthi.

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

"Bhikkhus, there are these four streams of merit, outflows of good, and supports for ease. What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. This is the first stream of merit, outflow of good, and support for ease.

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

Then, bhikkhus, just as quickly as a strong man might extend his flexed arm or flex his extended arm, the Brahmā Sahampati vanished from the Brahmā world and appeared before me. He arranged his upper robe on one shoulder, and extending his hands in reverential salutation towards me, said: 'Venerable sir, may the Blessed One teach the Dhamma, may the Fortunate One teach the Dhamma. There are beings with little dust in their eyes who are suffering loss from not hearing the Dhamma. There will be those who understand the Dhamma.'

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

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

The Buddha explains to King Pasenadi of Kosala that no one, regardless of their wealth or status, is free from aging and death. Even arahants, who have attained the ultimate goal, are subject to the breaking up of this body.

At Sāvatthi.

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.

At one time, the venerable Sāriputta and the venerable Ānanda were dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, in the evening, the venerable Ānanda, having emerged from seclusion, approached the venerable Sāriputta and, after paying respects, sat down to one side. Seated there, the venerable Ānanda said to the venerable Sāriputta:

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

At Sāvatthi.

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.

At Sāvatthi.

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Then, the brahmin Bilaṅgika Bhāradvāja heard: "It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and irritated, he approached the Blessed One; having approached, he abused and insulted the Blessed One with |impolite::coarse, rude [asabbha]| and |harsh::rough, unkind [pharusa]| words.

Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

If one considers oneself |dear::beloved [piya]|, one should guard oneself well; In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|, the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Then, the brahmin Asurindaka Bhāradvāja heard: "It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and irritated, he approached the Blessed One; having approached, he abused and insulted the Blessed One with |impolite::coarse, rude [asabbha]| and |harsh::rough, unkind [pharusa]| words.

Dhammapada verses 100-115 share the importance of one teaching that brings peace, the benefits of self-conquest, the value of honoring the awakened, and the importance of rousing of energy and recognizing impermanence.

Rather than a thousand sayings, composed of meaningless words; Better is one meaningful saying, hearing which, one |is calmed::is cooled, is settled [upasammati]|.

The Buddha shares the three kinds of best confidence - 1) in the Buddha, 2) in the mental quality of fading of desire, and 3) in the community of the Blessed One's disciples.

This was said by the Blessed One, said by the Arahant, and Thus have I heard:

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

At Sāvatthi.

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

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.

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

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.

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

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

The Buddha explains to King Pasenadi of Kosala how to recognize the character of another person.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Now, at that time, the Blessed One, having emerged from seclusion in the early evening, was sitting outside by the door entrance. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

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

At one time, the Blessed One was dwelling at Kosambi on the bank of the river Ganges.

Using the example of a king’s elephant on the battlefield, the Buddha presents two contrasting scenarios - In one case, a person, overwhelmed by enticing sights, sounds, smells, tastes, and touches is unable to collect and settle the mind; in the other, a person patiently endures without becoming infatuated with external objects, and is able to compose and stabilize the mind amidst sensory contact.

“Bhikkhus, a king’s elephant endowed with five [negative] qualities is not worthy of a king, not fit for royal service, and is not even counted as a component of the king’s retinue. What five? Here, bhikkhus, a king’s elephant is |unable to endure::intolerant of [akkhama]| forms, unable to endure sounds, unable to endure odors, unable to endure flavors, and unable to endure tangible objects.

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.

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 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.

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."