The heart essence of the Buddha’s original teachings

This is a collection of discourses as present in the anthology **Noble Truths, Noble Path** by Bhikkhu Bodhi. You can get an e-book or print version of this book from [Wisdom Publications](https://wisdomexperience.org/product/noble-truths-noble-path).

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.

“At Varanasi, bhikkhus, in the Deer Park at Isipatana, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One, set in motion the unsurpassed wheel of |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, which cannot be rolled back by any ascetic or brahmin, deity, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, or anyone in the world—that is, the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition of the Four Noble Truths. Of what four?

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.

Cultivating collectedness leads to discerning the Four Noble Truths.

One is not purified by water or fire offerings, but through truth and Dhamma.

“Not by water is one purified, many people bathe here; But in whom there is |truth::accuracy, reliability [sacca]| and Dhamma, he is pure, he is a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|.”

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

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

The Buddha shares in brief the four kinds of verbal good conduct - 1) truthful speech, 2) non-divisive speech, 3) gentle speech, and 4) wise counsel.

1 |Truthful speech::speaking what is true [saccavācā]|,

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

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

The Buddha describes the true ascetic and brahmin as one who understands the four noble truths.

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

“Bhikkhus, if someone were to say: ‘Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering’ — such a thing is not possible.

When one knows and sees the four noble truths, there is the wearing away of the taints.

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

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.

“Bhikkhus, if someone were to say: ‘Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering’ — such a thing is not possible.

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.

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.

“Bhikkhus, just as dawn precedes and predicts the rising of the sun, so too, bhikkhus, for a bhikkhu, right view precedes and predicts the breakthrough to the Four Noble Truths as they really are.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought ‘This is the truth’ and the accumulation of bases for views.

“The quest for seeking sensual pleasure, the quest for renewed existence, along with the quest for seeking renunciation; Result from |holding tight to the thought, ‘This is the truth’::clutching something as the truth [saccaparāmāsa]|, and the accumulation of |bases for views::grounds for views, opinions, beliefs [diṭṭhiṭṭhānā]|.

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]|.’

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

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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.

“Just as, friends, the footprints of all jungle creatures are encompassed by the elephant’s footprint, which is declared the largest due to its size; similarly, friends, all wholesome teachings are encompassed by the Four Noble Truths. Which four? They are the noble truth of suffering, the noble truth of the origin 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 four knots of 1) craving, 2) ill will, 3) clinging to rules and observances, and 4) clinging to the idea that ‘This is the truth’ are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these knots.

“Bhikkhus, there are these four knots. What four? 1) The knot of |craving::greediness, wanting, yearning [abhijjhā]|, 2) the knot of |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, 3) the knot of |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|, and 4) the knot of |clinging to the idea that ‘This is the truth’::dogmatic attachment to views [idaṃsaccābhinivesa]|. These are the four knots.

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.

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 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.

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.

And what bhikkhus, is the Noble Truth that should be fully understood? It is the Noble Truth of suffering, bhikkhus, that should be fully understood. What is the Noble Truth that should be abandoned? It is the Noble Truth of the arising of suffering that should be abandoned. What is the Noble Truth should be realized? It is the Noble Truth of the ending of suffering that should be realized. What is the Noble Truth that should be developed? It is the Noble Truth of the way of practice leading to the ending of suffering that should be developed.

Five factors of well-spoken speech are - 1) It is spoken at the proper time, 2) truthfully, 3) gently, 4) in a way that benefits, and 5) spoken with a mind of loving-kindness.

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.

“Bhikkhus, speech endowed with four qualities is |well spoken::articulate, eloquent [subhāsita]|, not badly spoken, and it is blameless and irreproachable by the wise. What are these four? 1) Here, a bhikkhu speaks only what is well spoken, not what is badly spoken; 2) speaks only the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, not what is not the Dhamma; 3) speaks only what is pleasing, not what is displeasing; 4) speaks only |truth::what is accurate, reliable [sacca]|, not |falsehood::lie [alika]|. Speech endowed with these four qualities, bhikkhus, is well spoken, not badly spoken, and it is blameless and irreproachable by the wise.” The Blessed One said this. Having spoken thus, the Well-Gone One further said this:

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.

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.

'In regards to the noble truth of suffering’, bhikkhus, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of. ‘This noble truth of suffering should be fully comprehended’, vision, insight, wisdom, true knowledge, and clarity arose in me. ‘This noble truth of suffering has been fully comprehended’, vision, insight, wisdom, true knowledge, and clarity arose in me.

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.

Overcome anger with |non-anger::patience, forbearance, tolerance [akkodha]|, the bad with what is |good::virtuous, wholesome, beneficial [sādhu]|; Overcome |stinginess::miserliness, tight-fistedness [kadariya]| with |giving::the act of giving or donating, with an intention to give [dāna]|, and false speech with truth.

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.

“We asked sir Gotama about the preservation of truth, and sir Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked sir Gotama about awakening to the truth, and sir Gotama answered about awakening to the truth; we approave of and accept that answer, and so we are satisfied. We asked sir Gotama about the final arrival at the truth, and sir Gotama answered about the final arrival at the truth; we approve of and accept that answer, and so we are satisfied. We asked sir Gotama about the thing most helpful for the final arrival at the truth, and sir Gotama answered about the thing most helpful for the final arrival at the truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked sir Gotama about, that he has answered us; we approve and accept that answer, and so we are satisfied.

Several synonyms for Nibbāna are described - such as, the taintless, the truth, the far shore, the subtle, the hard to see, the unaging, the stable, the non-disintegrating, the signless, the non-proliferation, the peaceful, the deathless, the excellent, the auspicious, the safe, the wearing away of craving, the wonderful, the marvelous, the freedom from calamity, the state free from calamity, Nibbāna, the blameless, dispassion, purity, freedom, the non-clinging, the island, the security, the protection, and the shelter.

I will teach you, bhikkhus, about the truth and the way of practice leading to the truth. Listen to this. And what, bhikkhus, is the truth? …

The four verbal misconducts and the four good verbal conducts.

Bhikkhus, these are the four good conducts by way of speech. What are the four? Truthful speech, speech that is not |divisive::promoting harmony|, gentle speech, and thoughtful speech — these are the four good conducts by way of speech.”

The five kinds of stinginess are selfishness regarding dwelling place, supporting families, acquisitions, praise, and the Dhamma. The worst of these is stinginess regarding the Dhamma.

“Bhikkhus, there are five kinds of stinginess. What five? 1) |Stinginess::selfishness, meanness, tight-fistedness [macchariya]| regarding |dwelling place::residence, home [āvāsa]|, 2) stinginess regarding supporting families, 3) stinginess regarding |acquisitions::gain, money, profit, possessions [lābha]|, 4) stinginess regarding |praise::approval [vaṇṇa]|, and 5) stinginess regarding the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. These, bhikkhus, are the five kinds of stinginess. The worst of these five kinds of stinginess is stinginess regarding the Dhamma.”

One who has developed the five faculties is an Arahant. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship.

Among these, bhikkhus, when the five faculties are fully developed, one is an |Arahant::perfectly enlightened|. Those who are lesser in the development of these faculties are practicing for the realization of the fruit of Arahantship. Those milder still are non-returners; those even milder are practicing for the fruit of non-returning. Those milder still are once-returners; those even milder are practicing for the fruit of once-returning. Those milder still are |stream-enterers::awakened to the truth of enlightenment|; those even milder are practicing for the fruit of stream-entry.

The Buddha describes the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance that are present in living beings.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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

“What, friend Sāriputta, is difficult to do in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|?”

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

“Both are faithful and generous, restrained and living in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; They become husband and wife, speaking kindly to one another.

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

Therefore, the wise should apply themselves, to the cultivation of faith and virtue, to clearly see the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, recollecting the Buddhas’ dispensation.”

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

1) |Stinginess::selfishness, meanness, tight-fistedness [macchariya]| regarding |dwelling place::residence, home [āvāsa]|, 2) stinginess regarding supporting families, 3) stinginess regarding |acquisitions::gain, money, profit, possessions [lābha]|, 4) stinginess regarding |praise::approval [vaṇṇa]|, and 5) stinginess regarding the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. These, bhikkhus, are the five things that, without giving up, one is incapable of entering and abiding in the first jhāna.

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

“There are three kinds of good conduct, bhikkhus. Which three? |Bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]|. These, bhikkhus, are the three kinds of good conduct.”

Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

Having tasted the flavor of |seclusion::solitude [paviveka]|, and the nectar of inner |tranquility::calmness, serenity, stillness, peace [upasama]|; One is freed from fear, and without stain, sipping in the flavor of delight in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

Three things thrive when obscured, not when exposed. And three things that shine forth when exposed, not when obscured.

Bhikkhus, there are these three things that shine forth when exposed, not when obscured. What three? 1) The moon shines forth when exposed, not when obscured; 2) The sun shines forth when exposed, not when obscured; 3) The |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| shine forth when exposed, not when obscured. These, bhikkhus, are the three things that shine forth when exposed, not when obscured.”

The Buddha speaks on how beings cling to what can be expressed—concepts and designations, including the three time periods of past, future, and present. Not fully understanding these, they fall under the yoke of death. But one who sees beyond conceptual fabrications touches liberation and does not resort to mental proliferation.

Accomplished in what can be expressed, the wise one is devoted to the peaceful state; Firmly established in the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, they freely make use of concepts, but no more resort to |conceptualization::mental proliferation, various opinions [saṅkhyā]|.

The Buddha describes the barrier of ignorance as the most significant obstruction, by which beings continue wandering on in cyclic existence.

“Bhikkhus, I do not see any other single barrier, obstructed by which, beings have wandered on and undergone |repeated existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time, like this barrier of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Indeed, bhikkhus, it is because beings are obstructed by the barrier of ignorance that they have wandered on and undergone repeated existence for a long time.”

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

“|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. |True knowledge::wisdom, the direct realization of truth [vijjā]|, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of right and wrong::sense of shame, moral conscience, modesty [hirī]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| following behind.”

The Buddha describes the foremost of his lay disciples in various categories.

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is the householder Citta of Macchikā's grove.

Diligence should be practiced in four areas - in abandoning bodily, verbal, and mental misconduct, and wrong view.

4 Abandon |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]| and develop |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]|; do not be negligent in this.

The Buddha describes the three elements - 1) form element, 2) formless element, and 3) element of cessation.

Contacting the |deathless::deathless state, epithet of Nibbāna [amata]| with the body, having reached the state |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|; Through |relinquishing of acquisitions::abandoning of identification [upadhippaṭinissagga]|, free from the taints, they |personally experience::realize for oneself [sacchikatvā]| [the truth]; The |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| teaches, the sorrow-free, |unblemished::pure, stainless [viraja]| path.”

The Buddha describes the qualities of true disciples, and those who do not grow in the Dhamma.

“Bhikkhus, whatever bhikkhus are |deceitful::deceptive, fraudulent, fake [kuha]|, |stubborn::bullheaded, inflexible [thaddha]|, talkative, crafty, |arrogant::conceited, haughty [unnaḷa]|, and |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; such bhikkhus are not my true disciples. They have deviated from this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|; and they do not achieve growth, progress, or full development in it. But, bhikkhus, those monks who are honest, restrained in speech, |steadfast::firm, stable, wise [dhīra]|, humble, and |collected::well-composed, completely calm, totally settled, attentive [susamāhita]| [in mind]; these are truly my disciples. They have not strayed from this Dhamma and Vinaya; and they do attain growth, progress, and full maturity within it.”

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

“Bhikkhus, for a bhikkhu practicing in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the natural way of expressing himself: when speaking of being such a practitioner, he speaks only in terms of the Dhamma, not in terms of what is not the Dhamma. When thinking, he thinks only Dhamma-aligned thoughts, not thoughts contrary to the Dhamma. Or, having transcended both, he abides with |equanimity::mentally poised, mentally balanced, equanimous, non-reactive, looking on [upekkhaka]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself. Read [SN 47.2 Sati sutta - Mindfulness](/sn47.2) to learn more [sata]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|.”

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

“And what, bhikkhus, are the fruits of the spiritual life? The |fruit of stream-entry::At the fruition of stream-entry [sotāpattiphala], one overcomes: \n\n 1) Personal existence, aka identity view \n 2) Doubt, aka uncertainty, and \n 3) Adherence to rules and observances|, the |fruit of once-returning::At the fruition of once-returning [sakadāgāmiphala], one weakens: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of non-returning::At the fruition of non-returning [anāgāmiphala], one overcomes: \n\n 4) Sensual desire, \n 5) Ill will|, the |fruit of arahantship::At the fruition of arahantship [arahattaphala], one overcomes: \n\n 6) Desire for fine-material existence, \n 7) Desire for formless existence, \n 8) Conceit, aka pride, egotism, \n 9) Restlessness, aka agitation, \n 10) Ignorance, fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths|. These are called the fruits of the spiritual life.”

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 foremost of his bhikkhu disciples in various categories.

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is |Puṇṇa Mantāṇiputta::foremost disciple in giving Dhamma talks [puṇṇamantāṇiputta]|.

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.

“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. Whenever you see anyone faring well, living happily, you should conclude: ‘We too have experienced the same, over this long span of time.’

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.

“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. It is not easy, bhikkhus, to find a being who has not been your brother at some point during this long span of time.

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.

“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. It is not easy, bhikkhus, to find a being who has not been your father at some point during this long span of time.

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.

“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. It is not easy, bhikkhus, to find a being who has not been your sister at some point during this long span of time.

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.

“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. It is not easy, bhikkhus, to find a being who has not been your son at some point during this long span of time.

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.

“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. It is not easy, bhikkhus, to find a being who has not been your daughter at some point during this long span of time.

The four things that should be fully comprehended, abandoned, developed, and personally realized by directly knowing.

And what, bhikkhus, are the things that should be abandoned by directly knowing? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and craving for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| — these are called, bhikkhus, the things that should be abandoned by directly knowing.

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.

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

Some indeed speak with a corrupted mind, while others indeed speak with a mind of truth; However, the sage does not engage in disputes that arise, which is why they’ve no discontentedness at all.

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

For such a Brahmin, no boundaries exist, whether knowing or seeing, they hold to nothing; Neither passionate for sense-desires nor attached to dispassion itself, They hold on to nothing as the ultimate truth.

The Buddha shares qualities that inspire confidence in the spiritual life.

“Bhikkhus, this is certainly a type of gain—namely, speaking on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.“

The Buddha shares the benefits of harmony within the monastic community.

“Harmony in the community brings ease, and supporting the unified brings further joy; One who enjoys unity and is firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, does not fall away from peace and security; Having established the community in harmony, one rejoices in heaven for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|.”

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]|.”

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

2) He has keen aspiration for attending carefully to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and in the future too, his fondness for attending carefully to the Dhamma does not diminish.

The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

For those contemplating the unattractive nature of the body, the |underlying tendency towards desire::latent disposition towards sensuality [rāgānusaya]| regarding the element of |beauty::attractiveness [subha]| is abandoned. When mindfulness while breathing in and out is well established internally as the first priority, then |afflictive::troublesome [vighātapakkhika]| outward-directed discursive thinking tendencies do not arise. For those dwelling observing impermanence in all conditioned phenomena, |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises.”

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 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.

“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. Whenever you see anyone faring badly, in misfortune, you should conclude: ‘We too have experienced the same, over this long span of time.’

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

“Bhikkhus, last night, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta’s Grove, approached me. Having drawn near and paid homage to me, she stood to one side. Standing there, that deity said this to me: ‘Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the |Teacher::The Buddha [satthā]|, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for 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]|, 4) respect for the training, 5) respect for |conscience::internal sense of right and wrong used for guiding one’s behavior, moral shame, scruple [hirī]|, 6) respect for |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.’”

The Buddha distinguishes between two types of giving, sharing, and assistance—those based on material things and those based on the Dhamma. In each case, giving, sharing, and assisting with the Dhamma are declared the highest.

“Bhikkhus, there are these two kinds of |giving::the act of giving or donating, with an intention to give [dāna]|—the giving of material things and the giving of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. Of these two givings, bhikkhus, the giving of the Dhamma is |the best::foremost, the highest [etadagga]|.

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 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]|.”

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]|.”

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

“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 [taṇhā]|, run on and wander in this cycle of existence.

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]|.

Whoever has not let go of passion, aversion, and illusion is said to be bound by Māra, ensnared by Māra’s trap, at the mercy of the Evil One, and subject to his will.

“For one in whom passion, aversion, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have faded away; The one, |who is awakened::who is self-developed, who has a developed mind [bhāvitatta]|, noble, arrived at the truth; The Awakened One, who has gone beyond hostility and fear, they call him one who has given up everything.”

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]|.”

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.

“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.

The Buddha expresses an inspired utterance on the qualities that make one a true Brāhmaṇ.

“That brahmin who has renounced |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, not huffy, free from impurities, and self-restrained; Who has realized the highest wisdom and fulfilled the spiritual life, in accordance with the |Dhamma::the nature of reality, the ultimate truth [dhamma]|, he could speak about |Brāhmaṇ::sage, Brāhmaṇ is a title used by the Buddha for an Arahant, an awakened being [brahma]|; for him, there is no |prominence::arroagance, conceit, self-importance [ussada]| anywhere in the world.”

The Buddha describes the foremost of his bhikkhunī disciples in various categories.

... among those who speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is |Dhammadinnā::foremost bhikkhunī of the Buddha in giving Dhamma talks [dhammadinnā]|.

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.

1) The underlying tendency toward |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, 2) the underlying tendency toward |aversion::mental resistance, irritation, conflict [paṭigha]|, 3) the |underlying tendency toward views::inherent inclination towards opinions, underlying conceptual beliefs; lit. views sleeping alongside [diṭṭhānusaya]|, 4) the underlying tendency toward |doubt::uncertainty, indecisiveness [vicikiccha]|, 5) the underlying tendency toward |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]|, 6) the underlying tendency toward passion for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, and 7) the underlying tendency toward |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|.

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 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]|.”

The Buddha uses a simile of a cracked drum to illustrate that the profound teachings of the Tathāgata will disappear in the future as people lose interest in them.

So too, bhikkhus, in the future there will be bhikkhus who, when those discourses spoken by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| that are profound, deep in meaning, supra-mundane, and connected with emptiness are being recited, will not listen, will not lend an ear, and will not apply their minds to understand them. They will not think those teachings should be learned or mastered.

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.

Seers of the noble truths, accomplished in wisdom, the wise who possess perfect knowledge; Having directly known the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|, they no longer return to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

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]|.”

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 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]|.”

The Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

“Here alone is purity,” they say, Denying that there is purification in other teachings; Based on what they rely on, they speak of purity, Being established in diverse individual truths.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Therefore, with a guarded mind, being in the domain of |right intention::with correct intention, having right volition, with correct notion [sammāsaṅkappa]|; Led by |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]|, Having known |arising and passing away::appearance and disappearance, formation and dissolution [udayabbaya]|; The bhikkhu who masters dullness and drowsiness, abandons all bad destinations.”

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

Therefore, the wise should apply themselves, to the cultivation of faith and virtue, to clearly see the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, recollecting the Buddhas’ dispensation.”

After the serpent king Mucalinda stands guard over the Buddha during a rainstorm, the Buddha utters a verse on the happiness found in seclusion, harmlessness toward living beings, the transcendence of sensual desire, and the relinquishment of the conceit ‘I am.’

“Pleasant is |seclusion::solitude, detachment [viveka]| for the content one, who has heard the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and who sees; |Harmlessness::benevolence, kindness [abyāpajja]| is happiness in the world— restraint towards living beings.

DhammaPada verses 33-43 share about the nature of the mind, the drawbacks of an untamed mind, and the benefits of protecting and restraining the mind. Those who restrain the mind will be freed from the shackles of death. Not even one’s own mother, father, or any other relatives can do as much good as a rightly oriented mind can.

For one whose mind is |unstable::ungrounded, not dependable, unreliable [anavaṭṭhita]|, and who does not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; For one |whose confidence wavers::whose faith fluctuates [pariplavapasāda]|, wisdom does not reach fullness.

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.

“For one in whom passion, aversion, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have faded away; [That one] has crossed beyond the ocean—hard to cross, with the peril of waves, fierce beasts and monsters.

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.

Seers of the noble truths, accomplished in wisdom, the wise who possess perfect knowledge; Having directly known the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|, they no longer return to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

The Venerable Ānanda explains the four paths to arahantship.

4 Again, friends, a bhikkhu’s mind is seized by agitation about the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. There comes a time when his mind becomes internally steadied, calmed, unified, and collected. The path arises in him. He pursues that path, develops it, and cultivates it. As he does so, the fetters are abandoned and the underlying tendencies are eliminated.

Overcome by two kinds of wrong views, some get stuck, while others overreach. But those with vision see.

And how, bhikkhus, do some overreach? Some, distressed by existence, ashamed of it, and being disgusted by it, delight in |annihilation::nonexistence, extermination [vibhava]|, thinking: ‘Since this self, after the breakup of the body, after death, is annihilated, perishes, and does not exist after death—this is peaceful, this is excellent, this is the truth.’ In this way, bhikkhus, some overreach.

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

“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.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |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]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

In this way, Gotamī, you should conclude: ‘This is not the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is not the |Vinaya::training, discipline [vinaya]|, this is not the Teacher’s instruction.’

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.

The Buddha describes the benefits of associating with bhikkhus who are accomplished in virtue, collectedness, wisdom, liberation, and the knowledge and vision of liberation.

“Bhikkhus, those bhikkhus who are |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, |accomplished in liberation::skilled in release, successful in freedom [vimuttisampanna]|, accomplished in the knowledge and vision of liberation; who are advisors, instructors, explainers, encouragers, inspirers, gladdeners, competent teachers of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| — I say, bhikkhus, that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and going forth under them is of great benefit. And what is the reason for this? Because, bhikkhus, even if one’s aggregate of virtue is not yet fully perfected, through associating with, attending upon, and honoring such bhikkhus, it progresses towards completion through |cultivation::development, meditation [bhāvanā]|. Likewise, one’s aggregate of collectedness, one’s aggregate of wisdom, one’s aggregate of liberation, and one’s aggregate of the knowledge and vision of liberation — even if not yet complete — progresses towards completion through cultivation. And such bhikkhus as these are called teachers, caravan leaders, those who have abandoned conflict, dispellers of darkness, illuminators, radiant ones, illuminators, light bringers, torch-bearers, light-makers, Noble Ones, and those possessing vision.”

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

“Mighty, Kaccāna, is this element, namely the element of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Dependent on an |inferior::low, deficient [hīna]| element, Kaccāna, there arises an inferior perception, an inferior view, an inferior thought, an inferior |intention::will [cetanā]|, an inferior |wish::a prayer, a longing [patthanā]|, an inferior |aspiration::a determination [paṇidhi]|, an inferior person, and an inferior speech. One explains, teaches, presents, establishes, reveals, analyzes, and clarifies what is inferior. His |rebirth::re-arising, reappearance [upapatti]|, I say, is inferior.

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 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.

Endowed with |virtue::morality, ethical conduct [sīla]| and |vision::realization [dassana]|, firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, |who knows the truth::who understands the reality, knowing the four noble truths by personal experience [saccavedī]|; Who does what ought to be done, such a person is dear to the people.

When the Buddha learned that the bhikkhus had been discussing the worldly affairs of two kings, he reminded them that for those who have gone forth in faith, only two modes of gathering are proper - either engaging in a Dhamma discussion or maintaining noble silence.

“It is not proper for you, bhikkhus, sons of good families who have gone forth out of |faith::confidence, conviction, trust [saddha]| from the household life into homelessness, to engage in such a discussion. When you are gathered together, bhikkhus, two things are proper—either a |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| discussion or noble silence.”

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]|.

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 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]|.”

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

“Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the Teacher, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for 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]|, 4) respect for the training, 5) respect for |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, 6) respect for |courteousness::hospitality, friendly reception [paṭisanthāra]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.”

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

“Both are faithful and generous, restrained and living in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; They become husband and wife, speaking kindly to one another.

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.

He, thinking himself equal, attacked the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|; He has fallen to |Avīci hell::the uninterrupted hell, the lowest and most woeful of the hell realms [avīciniraya]|, four-gated and terrifying.

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

|Action::deed, volitional act [kamma]|, |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]|, and |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, |virtue::moral conduct, ethical behavior [sīla]| and an excellent way of life; By these, the mortals are purified, not by lineage or by wealth.

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

One should be truthful, humble, straightforward, and free from deceit or slander; Without anger, free from greed the sage overcomes these impurities.

The Buddha describes the four assurances possessed by the Tathāgata.

“Bhikkhus, these four |assurances::intrepedities, confidences [vesārajja]| are possessed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, endowed with which, the Tathāgata claims the foremost position, roars the lion’s roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion. What are these four?

DhammaPada verses 76-89 share on associating with a wise person, characteristics of such a person, the importance of joy in the Dhamma, the benefits of renunciation, and the qualities of a well cultivated mind.

One who is joyous in |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| dwells at ease, with a clear and tranquil mind; In the Dhamma taught by the Noble Ones, the wise person always |rejoices::enjoys, takes delight in [ramati]|.

Greed, aversion, and illusion are internal impurities that act as one’s internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

The greedy one knows not what is good, for he does not see the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|; Blinding darkness arises at that moment, when greed |overcomes::overpowers, subdues [sahati]| a person.

The Buddha teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

“Bhikkhus, even if a bhikkhu were to grab the corner of my robe and follow right behind me, step by step, but is with |intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| for |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, |with intense lust::with strong desire [tibbasārāga]|, |with a malicious mind::evil-minded, hateful [byāpannacitta]|, |harboring ill will::having harmful intentions [paduṭṭhamanasaṅkappa]|, is |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|; still, he is far from me and I am far from him. Why is that? Because that bhikkhu does not see the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. Not seeing the Dhamma, he does not see me.

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

And those who engage in |bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]| protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal, not external; therefore, they protect themselves.’”

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.

But when the Buddhas arise in the world, radiant bringers of light; They illuminate this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, the path that leads to the stilling of suffering.

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.

The beautifully designed royal chariots wear out, and the body too experiences old age; But the |teaching of the sages::the teaching of the Buddhas that point to the nature of reality, the ultimate truth [sataṃ + dhamma]| does not age, the wise |make it known::pass it on, proclaim [pavedayati]| to the virtuous persons.

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

One should rise up and not be negligent, One should live in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, with good conduct; For living by the Dhamma, one sleeps with |ease::contentment, happiness, pleasant abiding [sukha]|, both in this world and the next.

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.

Whoever rejects the teachings upheld by the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, of the Noble Ones who live according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; The undiscerning person who |refuses to accept::disdains [paṭikkosati]| it, leaning on a |harmful::injurious, destructive, bad, evil [pāpaka]| view; Like the |bamboo when it bears fruit::Most bamboo species flower and produce fruit only once in their lifetime, often after 30 to 120 years. After fruiting, the entire bamboo plant dies, as it exhausts all its energy in reproduction. [kaṭṭhakasseva + phala]|, brings about his own destruction.

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

Just as one standing on a mountain peak, can look upon the people in every direction; So too, the wise one, filled with |Dhamma::the nature of reality, the ultimate truth [dhamma]|, scaling the palace [of truth], the all seeing one; Looks upon the people, |overcome with sorrow::afflicted with grief, immersed in sadness [sokāvatiṇṇa]|, And, free from sorrow, he beholds those oppressed by birth and aging.”

The Buddha describes the distinction between the two Nibbāna elements - 1) one with fuel remaining pertaining to this life, and 2) one without fuel remaining and of relevance to the hereafter.

Those who fully understand the |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]|— their minds liberated, the bond to rebirth ended— realizing the essence of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, delighting in |wearing away::exhaustion, depletion, gradual destruction [khaya]|, the steadfast ones relinquish all states of existence.”

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 five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |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]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

The Buddha describes the conduct of a person who is said to be ‘peaceful’. Such a person is free from craving before the breakup of body. He is one who examines distinctions in all contacts, withdrawn, straightforward, unassuming, unmoved amid views, not holding to a construct, and for whom, there is no ‘mine’ in the world.

For whom there is no |dependence::reliance, clinging [nissayanā]|, having known the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|, he is |disengaged::detached, independent [anissita]|; For either |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| or non-existence, no craving is found in him.

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.

“Bhikkhus, in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|, a bhikkhu who is of |virtuous conduct::ethical, lit. of good conduct [kalyāṇasīla]|, endowed with noble qualities, and possessed of excellent wisdom is called a perfected one, one who has fulfilled one’s training, the best of men.

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.

“The |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| thinks they are victorious, when by speech, they bellow harshly; But true victory is theirs, who |patiently endure::tolerate, bear [titikkhā]|—knowing the truth.

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

“Venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is rooted in the Blessed One, guided by the Blessed One, and takes refuge in the Blessed One. It is good if the Blessed One would explain the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”

DhammaPada verses 44-59 share on the trainee, nature of the body, what happens to one who dwells with an attached mind, how a sage should wander in village, one who speaks on virtue and wisdom though various similes. The fragrance of virtue is compared to the fragrance of flowers, and the virtue of the noble person is said to spread in all directions.

Who will |discern::understand, discriminate [vicessati]| this earth, as well as |the world of the dead::Yama’s world [yamaloka]| and the world of the gods; Who will understand the |state of awakening::path of the Dhamma, the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammapada]|, like a skillful one picking flowers.

The Buddha describes the five signs that appear when a deity is about to pass away, and the three blessings that the gods give to the deity.

When, having become human, one gains |faith::confidence, conviction, trust [saddha]| in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|—this is regarded by the gods as a fortunate acquisition.

The Buddha describes the ten bases for the wearing away of the multitude harmful, unwholesome qualities, and for the development of multitude wholesome qualities.

1. For one with |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]|, bhikkhus, |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]| is worn away; and the multitude |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome qualities that arise due to wrong view, they too are worn away for him. And due to right view, multitude wholesome qualities reach |full development by cultivation::maturity by development, fulfillment by meditation [bhāvanāpāripūri]|.

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.

Even if one were to live a hundred years, without seeing the |ultimate truth::the ultimate nature of things [dhammamuttamaṁ]|; Better is a single day of life, of one who sees the ultimate truth.

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.

The disciples of Gotama, always wake up thoroughly refreshed; Those who day and night, are continuously immersed in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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.

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.

In the same way, bhikkhus, here the elder bhikkhus, after dressing in the morning, and taking alms bowl and outer robe, enter a village or town for alms. There, they speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. The laypeople show their confidence to them. They use their |acquisitions::gain, offerings, possessions [lābha]| without being tied to them, without being |fixated on::greedy for, infatuated with [mucchitā]| them, |not blindly absorbed::not obsessed [anajjhopanna]| in them, seeing the danger in them and understanding the escape. This provides them with both beauty and strength, and on that account, they do not encounter death or deadly suffering.

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

“Bhikkhus, there are two causes for the arising of |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]|. What are the two? The utterance of another and |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. These, bhikkhus, are the two causes for the arising of right view.”

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

In whom |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| and |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| have been |cleansed::purified, caused to fade away [virājita]|; |Whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, an |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, for them, the knot is disentangled.

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]|.”

The Buddha explains the cause and condition by which a person comes to be recognized as aggressive or gentle. He illuminates how the presence or absence of passion, aversion, and illusion determines whether one is susceptible to provocation and reacts with anger, or remains unshaken.

When this was said, the headman Caṇḍa said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms — even so, venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to 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]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone to refuge for life.”

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.

Long is the night for one who is awake, long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired; Long is the |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

Dhammapada verses 256-272 emphasize the qualities that define true wisdom, nobility, and spiritual attainment. These verses critique superficial markers such as age, outward appearance, or rituals. The chapter underscores the importance of avoiding harm, evaluating actions with discernment, and not resting content until there is the complete elimination of mental defilements.

One who |rashly::impulsively, quickly, aggressively [sāhasā]| |concludes::draws inference, conclusion [naya]|, because of that is not firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; A wise person |evaluates::discriminates, distinguishes [niccheyya]|, both what is |beneficial::good, welfare, profit [attha]| and what is |harmful::leading to misfortune, damage, injury, hurt, detriment [anattha]|.

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.

“Bhikkhus, there are three kinds of best confidence. What three? However many |sentient beings::living beings [satta]| there are—whether they are without feet, with two feet, with four feet, or with many feet; with form or formless; having perception, non-percipient, or neither percipient nor non-percipient—the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |Perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| is regarded the foremost among them. Those bhikkhus, who place their confidence in the Buddha, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

When the venerable Ānanda wishes to go for a solitary retreat, the Buddha teaches him to contemplate the five aggregates subject to appropriation and being assumed as one’s self.

“It would be good for me, venerable sir, if the Blessed One would teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| briefly, such that having heard the Blessed One’s Dhamma, I might dwell alone, withdrawn, |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]|.”

The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the unsensed, what can be sensed, or one who senses. He does not formulate the cognized, the uncognized, what can be cognized, or one who cognizes.

“Whatever is seen, heard, or sensed, clung to and considered truth by others; The stable one, among those wrapped in self-views, would not assert as true or false.

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 |faith::confidence, conviction, trust [saddha]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, acknowledging: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ This is called the wealth of faith.

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.

Of all the paths, the eightfold path is the |foremost::best, most important [seṭṭha]|, of all the truths, the four noble truths are the foremost; of all the mental qualities, the |fading of desire::dispassion, detachment [virāga]| is the foremost, of all the two-footed beings, the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is the foremost.

The Buddha explains why he is called the Tathāgata, the one who has perfectly understood the world, its arising, cessation, and the way of practice leading to its cessation.

“Bhikkhus, the world has been perfectly understood by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the Tathāgata is |disentangled from::disengaged from, detached from, unfettered from [visaṃyutta]| the world. Bhikkhus, the arising of the world has been perfectly understood by the Tathāgata, the arising of the world has been abandoned by the Tathāgata. Bhikkhus, the |cessation of the world::truth of cessation [lokanirodha]| has been perfectly understood by the Tathāgata, the cessation of the world has been |personally realized::experientially understood [sacchikata]| by the Tathāgata. Bhikkhus, the way of practice leading to the cessation of the world has been perfectly understood by the Tathāgata, the way of practice leading to the cessation of the world has been |cultivated::developed [bhāvita]| by the Tathāgata.

Three kinds of children - 1) one who surpasses their parents, 2) one who follows in their footsteps, and 3) one who falls below them.

And how, bhikkhus, does a child become one who surpasses their parents? Here, bhikkhus, a child’s parents are ones who have not gone to the Buddha, |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, or |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]| for refuge. They do not abstain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from |consuming intoxicants::consuming wine, spirits, or drugs and getting intoxicated [surāmerayamajjappamādaṭṭhāyī]| causing carelessness; they are |unprincipled::without regard for ethical conduct [dussīla]| and |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|. But their child has gone to the Buddha, Dhamma, and Saṅgha for refuge. They refrain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from consuming intoxicants causing carelessness. They are |virtuous::ethical, moral [sīlavant]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|. In this way, bhikkhus, a child becomes one who surpasses their parents.

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.

“There are three kinds of persons who arise in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans. What three? Here, bhikkhus, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure. This, bhikkhus, is the first kind of person who arises in the world for the welfare of the many, for the good of the many, out of compassion for the world, for the benefit, welfare, and good of gods and humans.

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.

Those who heal both, themselves and the other— are thought to be fools, by those unskilled in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.”

The Buddha teaches the Dhamma for the giving up of everything based on the six sense bases and the process leading up to the arising of feeling and perception.

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.

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.

Even if a person speaks few eloquent words, If they act according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|; Abandoning passion, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, |Clearly comprehending::fully understanding [sammappajāna]| with a well-liberated mind, |Not clinging to::not taking as mine, not grasping onto, not taking possession of [anupādiyāna]| here or there, They partake in the true ascetic life.

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.

|Hard::difficult, troublesome, rare [kiccha]| it is to acquire a human birth, hard is the life of mortals; Rare [to obtain] is the hearing of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and rare is the arising of the Buddhas.

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.

When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Excellent, venerable Gotama! Excellent, venerable Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to the Blessed One Gotama, to the Dhamma, and to 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]| of bhikkhus. May I receive the going forth in the presence of the Blessed One Gotama, may I receive the full ordination.”

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

“Truly remarkable, Sāriputta! You have spoken exalted speech, declared an absolute truth, and roared a lion’s roar: ‘Venerable sir, I have such confidence in the Blessed One. There was not, there will not be, nor is there now another ascetic or brahmin who is superior in directly knowing than the Blessed One in full awakening.’

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

“Bhikkhus, suppose there is a misdirected spike of rice or barley, and it is pressed by the hand or foot. It is impossible for it to pierce the hand or foot and draw blood. Why is that? Because the spike is misdirected. In the same way, it is impossible for a bhikkhu with a misdirected mind to pierce |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, arouse true wisdom, and realize |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Why is that? Because the mind is misdirected.”

The Buddha describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.

“Bhikkhus, it is through the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that I declare someone to be a brahmin possessing the threefold knowledge—not through mere repetition of what is said.

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.

Avoiding these two extremes, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| by the middle way:

A brahmin asks the Buddha whether the one who acts is the same as the one who experiences the result. The Buddha points these as two extreme views, and without approaching either, explains the arising of suffering and its ending through the principle of dependent co-arising.

Not approaching these two extremes, brahmin, the Tathāgata teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| by the middle: ‘|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]|, |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::appearance, origination [samudaya]| of this whole mass of suffering.

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

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Listen to it.

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

“Bhikkhus, those bhikkhus who are new, recently ordained, and who have just come to this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|, they should be encouraged by you, should be settled, and should be firmly grounded in the |cultivation::development, meditation [bhāvanā]| of the four establishments of mindfulness. What four?

Verses depicting the path to liberation through the central metaphor of a serpent shedding its skin. Each stanza illustrates how a bhikkhu abandons defilements like anger, passion, craving, and conceit, thereby casting off attachment to this world and the next.

One who neither hastens forward nor lags behind, having known about the world, “All this diverges from the truth”; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

The Buddha shares with Potaliya, the wanderer, the four kinds of persons found existing in the world - 1) one who criticizes the blameworthy, 2) who praises the praiseworthy, 3) who neither criticizes nor praises, and 4) who criticizes the blameworthy and praises the praiseworthy.

Excellent, friend Gotama! Excellent, friend Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, friend Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to 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]| of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life.”

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.

But worse than these stains, is |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| - the ultimate stain; Having put an end to this stain, be |spotless::stainless [nimmala]|, bhikkhus.

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

It would be for the sake of completing an incomplete aggregate of the |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, I see no one in the world with its deities, Māras, Brahmas, its ascetics and brahmins, kings and commoners, who possesses wisdom and vision of liberation superior to my own, to whom I could honor and respect and dwell in dependence on. Let me then honor, respect, and dwell in dependence on the very |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to which I have fully awakened.”

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

“Bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, |endowed with the ten powers::The ten Tathāgata powers are described in [MN 12 discourse](/mn12#the-ten-tath-gata-powers). [dasabala + samannāgata]| and the four |assurances::intrepedities, confidences [vesārajja]|, claims the foremost position, roars the lion’s roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion:

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.

Even those deities, bhikkhus, who are long-lived, possessed of beauty, abundant in happiness, dwelling in high celestial mansions for a long time, they too, having heard the Tathāgata’s teaching of the Dhamma, are for the most part filled with fear, a sense of urgency, and dread: “It seems, sir, that we are |unstable::impermanent, transient, unreliable [anicca]|, though we thought ourselves to be |stable::continuous, immutable, permanent [nicca]|; it seems, sir, that we are |not enduring::not eternal [addhuva]|, though we thought ourselves to be enduring; it seems, sir, that we are |not everlasting::not endless, not perpetual [asassata]|, though we thought ourselves to be everlasting. It seems, sir, that we are unstable, not enduring, not everlasting, |embodied in an individual identity::contained in a personal existence [sakkāyapariyāpanna]|. Thus, bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| is indeed possessed of great power, influence, and majesty over the world with its gods.”

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.

But bhikkhus, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One, having understood as it actually is 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 in regard to forms, does not delight in forms, is not fond of forms, does not rejoice in forms. With the change, fading away, and ending of forms, the Tathāgata dwells in |contentment::ease, contented abiding [sukha]|.

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

“Indeed, friend Ānanda, in such a case, the [path] has an end, it is not endless. Excellent, friend Ānanda, excellent. Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, friend Ānanda, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to 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]| of bhikkhus. May venerable Ānanda remember me as a lay follower who, from this day forward, has gone to refuge for life.”

The Buddha refused Māgaṇḍiya’s offer of his daughter, rejecting worldly desires. He taught that true peace arises not from clinging to views, observances, or status, but from letting go of all attachments. Like a lotus unstained by water, the sage remains free, calm, and detached amidst the world.

“Not by |view::belief, an opinion, a concept, a theory [diṭṭhi]|, nor by learning, nor by knowledge, Māgaṇḍiya,” [the Blessed One said] “nor even by ethics and observances does one speak of purity; Without view, without learning, without knowledge, |without ethics and observances-not even by that::'Nor without view, without learning, without knowledge, without ethics and observances - not even by that;' The mundane right view ‘There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowledge and declare this world and the other world.’ should be accepted. Learning [hearing] should be accepted: the voice of another, discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and answers to questions; knowledge should be accepted: the knowledge of the factors of awakening, the knowledge of the noble truths, the knowledge of the kamma as one’s own, knowledge of meditative attainments and the directly knowings. Similarly ethics and observances should be accepted. While these should be accepted, the Buddha is saying that purity is not attained by only these means, that these are not sufficient for the attainment of purity.|; Letting go of these, not grasping, the |tranquil::peaceful, calm [santa]| one, |not depending on::being independent of [anissāya]|, does not yearn for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|.”

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

“There is one person, bhikkhus, who arises in the world for the |benefit of::good of, welfare of [hitāya]| many people, for the |ease of::comfort of, contentment of [sukhāya]| many people, out of |compassion::benevolence, concern, gentle regard [anukampā]| for the world, for the good, benefit, and ease of gods and human beings. Who is that one person? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the perfectly Awakened One. This is that one person who arises in the world for the benefit of many people, for the ease of many people, out of sympathy for the world, for the good, benefit, and ease of gods and human beings.”

The Buddha contrasts the immature and wise persons, shares on who misrepresents the Buddha, virtuous and unprincipled behavior, wrong and right view, why he dwells in forests and remote lodgings, and the importance of tranquility and insight.

“Bhikkhus, there are these two who |misrepresent::slander, falsely accuse, speak untruthfully about [abbhācikkhanti]| the Tathāgata. Which two? One who is |corrupt::spoiled, seduced, festering, angry, evil [duṭṭha]|, |harboring malice::bearing anger, with aversion [dosantara]|, or one who is |devout::faithful, confident, believing, devoted, trusting [saddha]| |with a wrong grasp::with misunderstanding, with a poor comprehension, with an incorrect understanding [duggahitena]|. These are the two who misrepresent the Tathāgata, bhikkhus.”

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

Thus, I considered: ‘Let me then honor, respect, and dwell in dependence on the very |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to which I have fully awakened.’

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 |faith::confidence, conviction, trust [saddha]|? Here, bhikkhus, a disciple of the Noble Ones has confidence, is convinced in the awakening of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, acknowledging: ‘Indeed, the Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ This is called the power of faith.

The Buddha shares the importance of recollection of the Buddha, Dhamma, Saṅgha, one’s virtue, generosity, deities, in-and-out breathing, death, body, and peace.

“Bhikkhus, one quality, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. What is that one quality? It is |recollection of the Dhamma::reflection on the qualities of the teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammānussati]|. This, bhikkhus, is the one quality that, when developed and frequently practiced, leads to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna.”

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.

“Bhikkhus, I do not see even a single thing on account of which unarisen |wholesome::healthy, beneficial, useful [kusala]| qualities arise and arisen wholesome qualities increase and expand as much as |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]|. For one with right view, unarisen wholesome qualities arise, and arisen wholesome qualities increase and expand.”

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, has arrived at Icchānaṅgala and is dwelling in the Icchānaṅgala forest grove. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this 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]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”

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.

A bhikkhu who is restrained in speech, who speaks wisely, who is |unruffled::not agitated, not arrogant, not pompous [anuddhata]|; Who clarifies both benefit and the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, his speech is truly sweet.

The Buddha shares a simile of a mountain to illustrate the inevitability of old age and death, and the importance of living by the Dhamma.

“In such a situation, venerable sir, when a great and terrifying danger has arisen — one that is dreadful, leading to the destruction of human life, and where the human state is hard to attain — what else should be done, other than |living by the Dhamma::conducting oneself in alignment with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [dhammacariyā]|, other than practicing |wholesome conduct::harmonious behavior [samacariyā]|, other than performing |beneficial::healthy, wholesome, useful [kusala]| actions, and other than |making merit::actions leading to spiritual wealth [puññakiriyā]|?”

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.

For one who has realized the truth, who is learned, who sees clearly this world and the next; Pleasing things do not |stir::agitate, disturb, or excite [matheti]| their mind, nor does the |unpleasant::dislikeable, disagreeable [aniṭṭha]| cause |repulsion::resistance [paṭighātameti]|.

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.

“If, headman, I were to teach you the arising and the passing away of suffering in relation to the past, saying: ‘It was like this in the past,’ then there might arise |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| or |confusion::uncertainty, indecision, deluded thinking, mental cloudiness [vimati]| in you. And if I were to teach you the arising and the passing away of suffering in relation to the future, saying: ‘It will be like this in the future,’ there too, doubt or confusion might arise in you. But as I sit right here and you are seated right there, headman, I shall teach you the arising and the passing away of suffering. Listen to this, and pay close attention, I will speak.”

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

“Bhikkhus, as far as beings go — whether they are without feet, with two feet, with four feet, or with many feet; with form or formless; having perception, non-percipient, or neither percipient nor non-percipient; the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |Perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| is regarded the foremost among them. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, and they meet together in diligence; diligence is regarded the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

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

“One should not strive |indiscriminately::in all instances, in every respect [sabbattha]|, nor should one be subject to another; One should not live relying on another, nor should one trade against the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.”

The Buddha explains the difference between immature and wise persons, and how mental defilements increase or decrease based on how one perceives.

“Bhikkhus, there are these two kinds of immature persons. What two? One who perceives |what is non-Dhamma::false teaching, something opposed to the teaching [adhamma]| as |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and one who perceives what is Dhamma as non-Dhamma. These are the two kinds of immature persons, bhikkhus.”

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

And these intentional constructs, bhikkhus, have what as their source, what as their arising, what as their characteristic, and from what do they come into being? These intentional constructs have |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| as their source, ignorance as their arising, ignorance as their characteristic, and they come into being from ignorance.

The Buddha does not dispute with the world, but rather the world disputes with him. He agrees with what the wise in the world accept as existing and not existing, and then explains the characteristics of the five aggregates in regards to what exists and what does not exist.

“Bhikkhus, I do not |dispute::argue, disagree [vivadati]| with the world; rather, it is the world that disputes with me. Bhikkhus, one who speaks in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| does not dispute with anyone in the world. Of that which is accepted as not existing by the wise in the world, I also say, ‘It does not exist.’ Of that which is accepted as existing by the wise in the world, I also say, ‘It exists.’

The Buddha teaches on how to know and see the impermanence of the six sense bases and the process leading up to the arising of feeling and perception for the abandoning of ignorance and the arising of wisdom.

“How, venerable sir, should one know and see, for |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| to be abandoned and |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]| to arise?”

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.

4 ‘For as long as they live, the arahants, having abandoned false speech, refrain from false speech, are |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy::honest, lit. stable [theta]|, |dependable::reliable [paccayika]|, and |do not deceive::to not break one’s word, to keep one’s promises [avisaṃvādaka]| the world. Today, for this night and day, I too, having abandoned false speech, will refrain from false speech, will be truthful, adhere to truth, will be trustworthy, dependable, and will not deceive the world. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.’ Thus, one is endowed with the fourth factor.

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.

The gift of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| surpasses all other gifts, the taste of the Dhamma surpasses all flavors; The delight in the Dhamma surpasses all delights, the ending of craving overcomes all suffering.

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, is impermanent, conditioned, dependently arisen, subject to wearing away, liable to disintegrate, subject to fading away and subject to ending. These are called, bhikkhus, the phenomena arisen from dependent co-arising.

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

In the same way, bhikkhus, if you do not veer towards the near shore, do not veer towards the far shore, do not sink in mid-stream, do not get cast up on high ground, do get caught by humans, do net get caught by non-humans, do not get sucked in by a whirlpool, and do not become inwardly rotten—then, bhikkhus, you will incline towards |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, slope towards Nibbāna, and lead towards Nibbāna. For what reason? Because, bhikkhus, |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]| itself inclines toward Nibbāna, slopes toward Nibbāna, and leads toward Nibbāna.”

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

3) And what, bhikkhus, is taking the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| as one’s authority? Here, bhikkhus, having gone to the forest, to the foot of a tree, or to an empty dwelling, 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 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.” The Dhamma has been well expounded by the Blessed One, directly visible, immediate, inviting inspection, inviting one to come and see, applicable, and to be personally realized by the wise. There are spiritual companions of mine who dwell knowing and seeing. As one who has gone forth from the household life into homelessness in this well-expounded Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|, if I were to dwell |with laziness::procrastinating, inactive, indolently [kusīta]| and |negligence::inattentiveness, carelessness [pamatta]|, that would not be proper for me.’ He then reflects thus: ‘My energy will be aroused, not sluggish; my mindfulness will be established, not confused; my body will be tranquil, without agitation; my mind will be collected and unified.’ Thus, taking the Dhamma as his authority, he abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called taking the Dhamma as one’s authority.

The Buddha shares a powerful verse on what leads one to have had a single auspicious night.

And how, bhikkhus, is one shaken up by presently arisen |phenomena::feelings, thoughts, emotions, memories, and perceptions|? Here, bhikkhus, an uninstructed ordinary person who has no regard for the Noble Ones, and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the persons of integrity, and is unskilled and untrained in the Dhamma of the persons of integrity, perceives form as self, or self as possessing form, or form as in self, or self as in form; perceives felt experience as self, or self as possessing felt experience, or felt experience as in self, or self as in felt experience; perceives perception as self, or self as possessing perception, or perception as in self, or self as in perception; perceives intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as in self, or self as in intentional constructs; perceives consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. In this way, bhikkhus, one is shaken up by presently arisen phenomena.

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 shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

“Bhikkhus, when the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for |material existence::materiality, experience of the material world—encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, all desire for becoming, all |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, and it utterly |uproots::eradicates [samūhanati]| the |conceit ‘I am.’::egotism, self-conceit, self comparison [asmimāna]|

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 |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, |endowed with the ten powers::The ten Tathāgata powers are described in [MN 12 discourse](/mn12#the-ten-tath-gata-powers). [dasabala + samannāgata]| and the four |assurances::intrepedities, confidences [vesārajja]|, claims the foremost position, roars the lion’s roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion:

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

“Bhikkhus, there are these two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans. Which two? The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, an epithet of a fully awakened being [arahant]|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]|, and the |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|. These, bhikkhus, are the two persons who, when arising in the world, arise for the benefit, welfare, and happiness of many people, for the benefit, welfare, and happiness of gods and humans.”

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|.

These are the four perils to be expected for one entering the water. Similarly, bhikkhus, there are these four perils to be expected for a |son of a good family::respectable young person [kulaputta]| who has gone forth from the household life into homelessness in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of carnivorous fish.

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.

Having experientially understood this truth, I declared it to the bhikkhus, bhikkhunīs, the male lay disciples, and the female lay disciples. This spiritual life, bhikkhus, has become prosperous, flourishing, broadly circulated, populous, and widespread among deities and humans.”

The Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

“Bhikkhus, how does anxiety due to clinging arise? Here, an uninstructed ordinary person—one who has no regard for the Noble Ones, and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the |persons of integrity::good persons, worthy ones [sappurisā]|, and is unskilled and untrained in the Dhamma of the persons of integrity—perceives |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]| as self, or self as possessing form, or form as existing in the self, or self as existing in form. That form then changes and becomes otherwise. As that form changes and becomes otherwise, their consciousness is carried along by the change of form. As their consciousness becomes entangled with the changing form, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become |agitated::alarmed, fearful [uttāsavant]|, |distressed::afflicted or frustrated with [vighātavant]|, and |consumed by longing::full of longing or desire [apekkhava]|. Thus, by clinging, this person experiences anxiety.

The Buddha teaches the four great references that should be kept in mind to determine the authenticity of the Dhamma, Vinaya, and the teacher’s instruction.

1 Here, bhikkhus, a bhikkhu might say: ‘Friends, I have heard this directly from the Blessed One, learned this in his presence — this is the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the |Vinaya::code of monastic discipline rules, training [vinaya]|, this is the teacher’s instruction.’ Bhikkhus, that bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting, those words and phrases should be carefully learned, examined in the |Suttas::the teachings attributed to the Buddha [suttas]|, and compared with the Vinaya. If, when examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, then a conclusion should be reached: ‘Certainly, this is not the word of the Blessed One, |the Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the Fully Awakened One; rather, this bhikkhu has misunderstood.’ Thus, bhikkhus, it should be discarded.

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.

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.

From whom one would learn the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, as taught by the perfectly Awakened One; That one should be revered with respect, like a brahmin [priest] honors the sacred fire.

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 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 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]| arises; 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.

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.

2 Here, householder, they are endowed with unshakeable confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.’

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

“There is, Bāhiya, in the northern country, a city called Sāvatthi. There, at present, dwells the Blessed One, the Arahant, the |perfectly awakened one::fully enlightened being [sammāsambuddha]|. Indeed, Bāhiya, that Blessed One is both an arahant and teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the sake of arahantship.”

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

“I declare that this means |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. Indeed, a deluded person might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering.”

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

And why, bhikkhus, is such a person referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya? Because, bhikkhus, such a person does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. Furthermore, when presented with truth, they acknowledge it and do not reject it; when presented with falsehood, they make an effort to address and correct it, recognizing: ‘this is untrue, this is false.’ Therefore, such a person is called one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya.

The Buddha provides a detailed and rigorous method for examining a Teacher. By discerning the teacher’s mental qualities, through prolonged observation, questioning, and learning directly, one gradually realizes a certain aspect of the teaching and builds unshakeable confidence in both the teacher and the teachings.

“Bhikkhus, a bhikkhu who is an inquirer, not knowing how to |encompass another’s mind::reading the mind of another [cetopariyāya]|, should |examine::inspect, scrutinize, investigate [samannesanā]| the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| in order to understand: ‘Is he |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| or not?’”

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 craving? ‘|Felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|' should be said... ‘|Contact::sense impingement, raw experience, touch [phassa]|' should be said... ‘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]|' should be said... ‘|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]|' should be said... ‘|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]|' should be said... ‘|intentional constructs::intentions, decisions, choices, volitional activities, constructed experiences, production of kamma [saṅkhāra]|' should be said. Indeed, bhikkhus, I declare formations to be with proximate cause, not without proximate cause. And what, bhikkhus, is the proximate cause for formations? ‘|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|' should be said.

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

Bhikkhus, once in the past, this thought occurred to King Yama: ‘Those who commit evil deeds in the world are subjected to various forms of punishment. Oh, if only I could obtain human birth, and if a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a Fully Awakened Buddha were to arise in the world! Then I would associate closely with that Blessed One, and he would teach me the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and I would come to understand his Dhamma.’

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

3 He, having heard that |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, accomplishes it with two forms of seclusion — |physical seclusion::bodily isolation [kāyavūpakāsa]| and |mental seclusion::mental isolation [cittavūpakāsa]|. This, bhikkhus, is the third cause, the third condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

An Anthology of Discourses from the Pali Canon

### 9. Shining the Light of Wisdom 1. Images of Wisdom 1. Wisdom as a Light - AN 4.143 2. Wisdom as a Knife - MN 146 2. [The Conditions for Wisdom - AN 8.2](/an8.2) 3. [A Discourse on Right View - MN 9](/mn9) 4. The Domain of Wisdom 1. By Way of the Five Aggregates 1. [Phases of the Aggregates - SN 22.56](/sn22.56) 2. [A Catechism on the Aggregates - SN 22.82](/sn22.82) 3. [The Characteristic of Nonself - SN 22.59](/sn22.59) 4. [Impermanent, Suffering, Nonself - SN 22.45](/sn22.45) 5. [A Lump of Foam - SN 22.95](/sn22.95) 2. By Way of the Six Sense Bases 1. [Full Understanding - SN 35.26](/sn35.26) 2. [Burning - SN 35.28](/sn35.28) 3. Suitable for Attaining Nibbāna - [SN 35.147](/sn35.147), [SN 35.148](/sn35.148), [SN 35.149](/sn35.149) 4. [Empty is the World - SN 35.85](/sn35.85) 5. [Consciousness Too Is Nonself - SN 35.234](/sn35.234) 3. By Way of the Elements 1. [The Eighteen Elements - SN 14.1](/sn14.1) 2. The Four Elements - [SN 14.37](/sn14.37), [SN 14.38](/sn14.38), [SN 14.39](/sn14.39) 3. [The Six Elements - MN 140](/mn140#six-elements) 4. By Way of Dependent Origination 1. [What is Dependent Origination? - SN 12.1](/sn12.1) 2. [The Stableness of the Dhamma - SN 12.20](/sn12.20) 3. [Forty-Four Bases of Knowledge - SN 12.33](/sn12.33) 4. [A Teaching by the Middle - SN 12.15](/sn12.15) 5. [The Continuance of Consciousness - SN 12.38](/sn12.38) 6. [The Origin and Passing of the World - SN 12.44](/sn12.44) 5. By Way of the Four Noble Truths 1. [The Truths of All Buddhas - SN 56.24](/sn56.24) 2. [These Four Noble Truths Are Actual - SN 56.20](/sn56.20) 3. [A Handful of Leaves - SN 56.31](/sn56.31) 4. [Because of Not Understanding - SN 56.21](/sn56.21) 5. [The Precipice - SN 56.42](/sn56.42) 6. [Making the Breakthrough - SN 56.32](/sn56.32) 7. [The Destruction of the Taints - SN 56.25](/sn56.25) 5. The Goal of Wisdom 1. [What is Nibbāna - SN 38.1](/sn38.1) 2. Thirty-Three Synonyms for Nibbāna - [SN 43.12](/sn43.12), [SN 43.13](/sn43.13), [SN 43.14-43](/sn43.14-43), [SN 43.44](/sn43.44) 3. [There is That Base - Ud 8.1](/ud8.1) 4. [The Unborn - Ud 8.3](/ud8.3) 5. [The Two Nibbāna Elements - ITI 44](/iti44) 6. [The Fire and the Ocean - MN 72](/mn72)

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.

Then, bhikkhus, the thought occurred to me: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose in me with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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

Thus, he understands aging and death, the arising of aging and death, the ending of aging and death, and the way of practice that is suitable for leading to the ending of aging and death. He then practices and lives according to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. This, bhikkhus, is called a bhikkhu who has fully and rightly entered upon the path for the complete ending of suffering, for the ending of aging and death.”

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.

“Venerable sir, it is said, ‘the directly visible |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, the directly visible Dhamma.’ In what way, venerable sir, is the Dhamma directly visible, |immediate::timeless, present, at hand [akālika]|, |inviting one to come and see::open to inspection, verifiable [ehipassika]|, |applicable::relevant, practical, useful, onward leading [opaneyyika]|, to be personally experienced by the |wise::discerning, intelligent, who can distinguish [viññū]|?”

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

Then that swift pair of messengers would accurately deliver a |message of reality::unaltered truth, as it actually is [yathābhūta]| to the lord of the city and leave by the route by which they had arrived.

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

Then, the laywoman Migasālā approached Venerable Ānanda. After approaching, she paid her respects to him and sat down to one side. Sitting to one side, Migasālā addressed Venerable Ānanda, saying, “Venerable Ānanda, just how should this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that has been taught by the Blessed One be understood, where a celibate practitioner and a non-celibate practitioner might attain an identical destination |in the next life::in a future existence [abhisamparāya]|?

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

4 ‘For as long as they live, the arahants, having abandoned false speech, refrain from false speech, are |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy::honest, lit. stable [theta]|, |dependable::reliable [paccayika]|, and |do not deceive::to not break one’s word, to keep one’s promises [avisaṃvādaka]| the world. Today, for this night and day, I too, having abandoned false speech, will refrain from false speech, will be truthful, adhere to truth, will be trustworthy, dependable, and will not deceive the world. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.’ Thus, one is endowed with the fourth factor.

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.

Then, bhikkhus, the thought occurred to the bodhisatta Vipassī: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Vipassī with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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.

Then, bhikkhus, the thought occurred to the bodhisatta Sikhī: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Sikhī with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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.

Then, bhikkhus, the thought occurred to the bodhisatta Vessabhū: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Vessabhū with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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.

Then, bhikkhus, the thought occurred to the bodhisatta Kakusandha: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Kakusandha with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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.

Then, bhikkhus, the thought occurred to the bodhisatta Koṇāgamana: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Koṇāgamana with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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.

Then, bhikkhus, the thought occurred to the bodhisatta Kassapa: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?' Then, through wise attention, insight arose for bodhisatta Kassapa with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’

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

“It is impossible, bhikkhus, it is inconceivable that a person having right view, with a |corrupted mind::corrupted state of mind, such as having anger, being upset, or being resentful [paduṭṭhacitta]|, could cause the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| to bleed. Such a possibility does not exist. But it is possible, bhikkhus, that an ordinary person with a corrupted mind might cause the Tathāgata to bleed. Such a possibility does exist.”

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

“Bhikkhus, be my |heirs in the Dhamma::inheritors of the Dhamma [dhammadāyādā]|, not |heirs of material things::inheritors of worldly gain, material benefits [āmisadāyādā]|. Out of compassion for you I have thought: ‘How might my disciples become my heirs in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, not heirs of material things?’

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.

He is endowed with unshakeable confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.’

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

Just as among roots, black pepper is reckoned as the best, among scents the red sandalwood, and among flowers the jasmine; similarly, your advice is supreme among the highest truths.

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.”

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

“1) This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is for one |with few desires::having few needs, who is modest [appiccha]|, not for one |full of desires::with longing and yearning for many things, greediness [mahiccha]|; 2) This Dhamma is for one who is |content::satisfied, pleased [santuṭṭha]|, not for one who is |discontent::displeased, unhappy [asantuṭṭha]|; 3) This Dhamma is for one who is |secluded::detached, solitary [pavivitta]|, not for one who |delights in company::takes pleasure in association [saṅgaṇikārāma]|; 4) This Dhamma is for one |with energy aroused::with initiative [āraddhavīriya]|, not for one |with laziness::procrastinating, inactive, indolently [kusīta]|; 5) This Dhamma is for one who |attends mindfully::is with presence of mind [upaṭṭhitassatī]|, not for one who is |muddle-minded::forgetful, not mindful [muṭṭhassatī]|; 6) This Dhamma is for one who is |collected::composed, settled [samāhita]|, not for one who is |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; 7) This Dhamma is for one who is |wise::intelligent, discerning, insightful, percipient [paññava]|, not for one who is |undiscerning::without wisdom [duppañña]|.”

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.

'Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics. What four? We have |confidence::inspiration, faith, trust [pasāda]| in the Teacher, we have confidence in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, we have fulfillment of virtues, and our companions in the Dhamma—both householders and monastics—are dear and agreeable to us. These, friend, are the four things declared to us by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One, which we, observing in ourselves, say thus: “Here, there is an ascetic, a second ascetic, a third ascetic, a fourth ascetic. The doctrines of others are empty of ascetics.”'

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.

“And what, bhikkhus, is the noble right collectedness, complete with supporting conditions and requisites, that is, |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]|, right intention, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, and |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|? |Unification of mind::one-pointedness, concentration, oneness of mind [ekaggatā]| equipped with these seven factors is called noble right collectedness, complete with its supporting conditions and requisites.

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.

What taints, bhikkhus, should be abandoned by seeing? Here, bhikkhus, an uninstructed ordinary person, who has no regard for the Noble Ones, and is unskilled and undisciplined in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the persons of integrity, and is unskilled and undisciplined in the Dhamma of the persons of integrity, does not understand what things are fit for attention and what things are unfit for attention. Since that is so, they attend to things unfit for attention and do not attend to things fit for attention.

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.

This, bhikkhus, was the first |true knowledge::wisdom, the direct realization of truth [vijjā]| attained by me in the first watch of the night. |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, true knowledge arose; darkness was dispelled, and light arose, as happens in one who is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]| in practice.

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.

Excellent, good Kaccāna! Excellent, good Kaccāna! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, good Kaccāna, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go to the Blessed One for refuge, to the Dhamma, and to 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]| of bhikkhus. May the Venerable Kaccāna accept me as a lay follower who has gone for refuge from today onward for life.”

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

And what, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|? 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 arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience 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 the noble truth of the arising of suffering.

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.

Then, Mahānāma the Sakyan approached the Blessed One; having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: “For a long time, venerable sir, I have understood the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by the Blessed One in this way: ‘|Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is an |impurity::blemish, flaw, imperfection [upakkilesa]| that defiles the mind, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is an impurity that defiles the mind, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is an impurity that defiles the mind.’ Yet while I understand the Dhamma taught by the Blessed One thus, there are times when greed |occupies::obsesses, controls [pariyādāya]| and remains in my mind, aversion occupies and remains in my mind, illusion occupies and remains in my mind. I have wondered, venerable sir: ‘What quality within me has not yet been abandoned, by reason of which, there are times when greed, aversion, and illusion occupy and remain in my mind.’”

The Buddha sits silently among the Saṅgha of bhikkhus on an Uposatha night when the assembly wasn’t pure. Afterwards, the Buddha explains the eight wonderful and marvelous qualities of the Dhamma and Vinaya, likening them to similarly wonderful qualities of the great ocean.

Then the Blessed One addressed the bhikkhus: “Right now, bhikkhus, I will not perform the Uposatha, or recite the moral code of conduct. Now you yourselves, bhikkhus, should perform the Uposatha, should recite the moral code of conduct. It is not possible, bhikkhus, it cannot happen that the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| would perform the Uposatha, or recite the moral code of conduct in an impure assembly.

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

“Friends, the ascetic Gotama describes the full understanding of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, we too describe the full understanding of sensual pleasures; the ascetic Gotama describes the full understanding of |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]|, we too describe the full understanding of form; the ascetic Gotama describes the full understanding of |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, we too describe the full understanding of felt experience; what is the distinction here, friends, what is the disparity, what is the difference between the ascetic Gotama’s teaching of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and ours, between his instruction and ours?”

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

And how, bhikkhus, is final knowledge attained through gradual training, gradual practice, and gradual progress? Here, bhikkhus, someone who has faith approaches [a teacher]; having approached, he attends on [the teacher]; attending on him, he lends ear; having lent ear, he hears the Dhamma; having heard the Dhamma, he |remembers::memorizes| it; he examines the meaning of the teachings he has remembered; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained reflective acceptance of those teachings, |aspiration::interest/desire/zeal| springs up in him; when aspiration has sprung up, he applies his will; having applied his will, he scrutinizes; having scrutinized, he strives; resolutely striving, he realizes with the body the ultimate truth and sees it by penetrating it with wisdom.

Shortly after the Buddha’s final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.

“We are not without a refuge, brahmin. We are with a refuge, brahmin; we have the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| as our refuge.”

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.

Then the Blessed One addressed the Venerable Ānanda: “Do you see Ānanda, the mental contrivance of this vain person Udāyī? I knew, Ānanda, that this vain person Udāyī, as he was engaging, would engage |unwisely::improperly, carelessly [ayoniso]| right now. Right from the beginning, Ānanda, the wanderer Potaliputta asked about three kinds of feeling. And if this vain person Samiddhi, when asked by Potaliputta, had answered thus: ‘Friend Potaliputta, having done an intentional action by way of body, speech, or mind that leads to pleasant feeling, one feels pleasure. Having done an intentional action by way of body, speech, or mind that leads to painful feeling, one feels pain. Having done an intentional action by way of body, speech, or mind that leads to neither-painful-nor-pleasant feeling, one feels neither-pain-nor-pleasure.’ Ānanda, had this vain person Samiddhi answered in this way, he would have answered rightly, in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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.

His release, being founded on truth, is unshakeable. For that is false, bhikkhu, which is delusory, and that is true which is Nibbāna, the un-delusory. Therefore, a bhikkhu equipped in this way possesses the highest foundation of truth. For, bhikkhu, this is the ultimate noble truth, that is, Nibbāna, which is un-delusory.

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.

Here, bhikkhus, an uninstructed ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones, and is unskilled and undisciplined in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the persons of integrity, and is unskilled and undisciplined in the Dhamma of the persons of integrity—perceives |earth::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 [pathavī]| as earth. Having perceived the earth as the earth, he conceives [himself as] earth, he conceives [himself] in earth, he conceives [himself apart] from earth, he conceives earth to be ‘mine,’ he delights in earth. Why is that? Because he has not fully understood it, 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.

This, brahmin, was the first |true knowledge::wisdom, the direct realization of truth [vijjā]| attained by me in the first watch of the night. |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, true knowledge arose; darkness was dispelled, and light arose, as happens in one who is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |resolute::intent, determined [pahitatta]| in practice.

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.

|Mindfulness while breathing in and out::mindfulness during inhalation and exhalation [ānāpānassati]|, bhikkhus, when cultivated and frequently practiced, is of great fruit and great benefit. Mindfulness while breathing in and out, bhikkhus, when cultivated and frequently practiced, leads to the fulfillment of the four establishments of mindfulness. The four establishments of mindfulness when cultivated and frequently practiced lead to the fulfillment of the seven factors of awakening. The seven factors of awakening when cultivated and frequently practiced lead to the fulfillment of |true knowledge::wisdom, the direct realization of truth [vijjā]| and |liberation::release, deliverance, freedom, emancipation [vimutti]|.

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

Bhikkhus, having avoided these two extremes, the middle way realized by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| gives rise to vision, gives rise to |wisdom::insight, knowing [ñāṇa]|, and leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to awakening, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

He abandons false speech and refrains from lying. He is |truthful::honest [saccavādī]|, |adheres to truth::united with truth [saccasandha]|, trustworthy, |dependable::reliable [paccayika]|, and |does not deceive::does not break one’s word, to keep one’s promises [avisaṃvādaka]| the world.

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, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |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]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma. Just as if there were two houses with doors, and a man with good eyesight standing between them could see people coming into and going out of the houses, walking around and roaming inside.

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.

### The Four Noble Truths

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.

“Māgaṇḍiya, the eye delights 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]|, takes pleasure in forms, and relishes forms. But in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the eye is |tamed::trained, mastered [danta]|, |guarded::kept watch over [gutta]|, |protected::shielded (from harm) [rakkhita]|, and |restrained::controlled, moderated [saṁvuta]|. And he teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the sake of that restraint. Was it in reference to this that you said, ‘The ascetic Gotama is a destroyer of spiritual growth?'”

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, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, I observe these five qualities frequently among those gone forth, and rarely among householders. For, sir Gotama, a householder’s work is significant, with many duties, with important considerations, and many undertakings; he is not consistently and invariably |truthful::honest [saccavādī]|. But the work of one gone forth, sir Gotama, is of little trouble, with few duties, with few considerations, and few undertakings; he is consistently and invariably truthful. A householder’s work is significant, with many duties, with important considerations, and many undertakings; he is not consistently and invariably engaged in spiritual practice ... spiritual life ... studying ... generosity. But the work of one gone forth, sir Gotama, is of little trouble, with few duties, with few considerations, and few undertakings; he is consistently and invariably engaged in spiritual practice ... spiritual life ... studying ... generosity. Thus those five things, sir Gotama, that the brahmins teach for performing merit, for successfully achieving the wholesome, I observe these five qualities more often among those gone forth, and rarely among householders.”

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.

#### 4.5. Observing the Mental Qualities with regard to the Four Noble Truths

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.

There are these six views, bhikkhus. What are the six? Here, bhikkhus, an uninstructed ordinary person, who has no regard for the Noble Ones, and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of the persons of integrity, perceives form as ‘This is mine, this I am, this is my self’; perceives feeling as ‘This is mine, this I am, this is my self’; perceives perception as ‘This is mine, this I am, this is my self’; perceives formations as ‘This is mine, this I am, this is my self’; and whatever is seen, heard, sensed, cognized, attained, sought, and pondered by the mind, he perceives it as ‘This is mine, this I am, this is my self’; and he perceives the view: ‘This world is the self, after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity,’ he perceives it as ‘This is mine, this I am, this is my self.’

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.

On this being said, bhikkhus, I addressed the bhikkhus of the group of five: ‘Bhikkhus, do not address the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| by name and as ‘friend.’ The Tathāgata is an Arahant, a Fully Awakened One. Listen carefully, bhikkhus, the deathless state is attained. I shall instruct you, I shall teach you the Dhamma. If you practice as instructed, before long you will soon enter upon and abide in that unsurpassed goal of the spiritual life for which clansmen rightly go forth from the household life into homelessness.’

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.

Moreover, Aggivessana, I recall teaching the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to an assembly of many hundreds. And each person thinks thus: ‘The ascetic Gotama is teaching the Dhamma specifically for me.’ But, Aggivessana, it should not be regarded in this way; the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| teaches the Dhamma to others solely for the purpose of |conveying understanding::imparting knowledge [viññāpanatthāya]|. Then, Aggivessana, when the talk is finished, I |stabilize::steady [saṇṭhapeti]| my mind internally, settle it, unify it, and collect it on that same |theme of mental stillness::cause for mental composure [samādhinimitta]| as before, in which I always dwell at suitable times.”