Beings come together and associate according to disposition. The unprincipled come together and associate with the unprincipled, the virtuous come together and associate with the virtuous, and other pairs of dispositions are mentioned.

“Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |unprincipled::without regard for ethical conduct [dussīlā]| come together and associate with the unprincipled; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

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, for one who is |unprincipled::without regard for ethical conduct [dussīla]|, there are two destinations: hell or the animal realm.

The Buddha explains the four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure.

“Bhikkhus, there are four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure, having never been mingled. These principles are un-confounded and will remain so; they are respected and upheld by ascetics, brahmins, and the wise. What are these four?

One who has transgressed the principle of intentional lying is capable of committing any evil deed.

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

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

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

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

Better to swallow an iron ball, blazing like a fiery flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and unrestrained person, to consume alms given by the people.

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 have I heard—At one time, the Blessed One was dwelling among the |Vajji::a republic or confederation in ancient India, located in what is today northern Bihar, near the modern city of Vaishali| people, in the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!”

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

The Buddha 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.

At Sāvatthi.

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.

For the one whose conduct is extremely |unprincipled::without regard for ethical conduct, immoral [dussīla]|, like a creeping vine that |envelopes::spreads over, overpowers [otthata]| a |sal tree::a tall, majestic hardwood tree known for its strength, durability, and grandeur, Shorea robusta [sāla]|; He brings himself to such a state, as an enemy would wish for him.

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

Better to swallow an iron ball, blazing like a fiery flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and unrestrained person, to consume alms given by the people.

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

Better to swallow an iron ball, hot like a blazing flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and |unrestrained::uncontrolled [asaññata]| person, to consume the |community’s alms food::food offered by the people [raṭṭhapiṇḍa]|.”

The Buddha describes four kinds of people based on their ethical conduct and the qualities of their associates, comparing them to trees made of softwood or heartwood and surrounded by softwood or heartwood trees.

1 And how, bhikkhus, is a person made of softwood and surrounded by softwood? Here, bhikkhus, a certain person is |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]|, and their |associates::circle, community, following [parisā]| are also unprincipled and endowed with harmful qualities. In this way, bhikkhus, a person is made of softwood and surrounded by softwood. Just as, bhikkhus, a tree made of softwood is surrounded by softwood tress, so too, bhikkhus, I speak of this kind of person as its counterpart.

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, |unprincipled::without regard for ethical conduct [dussīla]| and |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; Better is a single day of life, of a |virtuous::ethical, moral [sīlavant]| person who meditates.

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

Like an elephant in battle, who |endures::withstands, bears, tolerates [titikkhati]| an arrow shot from a bow; So will I endure |verbal abuse::blame [ativākya]|, for many people are |unprincipled::without regard for ethical conduct [dussīla]|.

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.

One time the Blessed One was dwelling in Nālandā, in Pāvārika’s Mango Grove. Then the venerable Sāriputta approached the Blessed One, paid respects, and sat down to one side. Sitting there, the venerable Sāriputta said to the Blessed One:

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

And what, bhikkhu, is inward rottenness? Here, a certain person is |unprincipled::without regard for ethical conduct [dussīla]|, |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]|, of impure and suspicious behavior, who is underhanded in business, no ascetic but claiming to be one, not celibate but pretending to be celibate, rotten inside, oozing with lust, and filthy. This, bhikkhu, is called inward rottenness.”

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.

3) Just as, bhikkhus, the great ocean does not tolerate a dead body and whatever dead body there is in the great ocean, it quickly carries it to the shore and casts it up on dry land; so too, bhikkhus, if there is a person who is unprincipled, endowed with harmful qualities, impure, of suspect behavior, who is underhanded in business, not a true ascetic though claiming to be one, who is not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy; such a person the Saṅgha does not tolerate. Rather, they swiftly convene and suspend him. Even if he is seated in the midst of the Saṅgha, yet he is as if far away from the Saṅgha, and the Saṅgha is far from him. That the Saṅgha does not tolerate a person who is unprincipled, endowed with harmful qualities, impure, of suspect behavior, who is underhanded in business, not a true ascetic though claiming to be one, who is not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy; and quickly meets to suspend such a person, bhikkhus, even if he sits among the Saṅgha yet is distant from it, bhikkhus, is the third wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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 describes the Four Noble Truths in brief.

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

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

At Sāvatthi.

Cultivating collectedness leads to discerning the Four Noble Truths.

At Sāvatthi.

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.

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]|.

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.

“Just as, bhikkhus, if a stick is thrown into the air, sometimes it lands on its base, and sometimes it lands on its tip; in the same way, bhikkhus, beings obstructed by ignorance, and |fettered by craving::bound by desire [taṇhāsaṃyojana]|, continue to run and wander in this cycle of existence. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. And what is the reason for this? It is because, bhikkhus, they have not seen the Four Noble Truths.

King Pasenadi asks the Buddha if there is one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. The Buddha explains that diligence is that one Dhamma.

At Sāvatthi.

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

“Bhikkhus, do not think thoughts that are |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? Bhikkhus, these thoughts are not connected with benefit, they are not essential to the spiritual life, nor do they 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]|.

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.

“Bhikkhus, if one’s clothes or head were |burning::on fire, ablaze|, what should be done?

The Noble Truth of suffering should be fully understood, the Noble Truth of the arising of suffering should be abandoned, the Noble Truth of the ending of suffering should be personally experienced, and the Noble Truth of the way of practice leading to the ending of suffering should be developed.

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

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.

“Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the 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 the 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 the Four Noble Truths as they truly are.

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

“Bhikkhus, suppose a man were to throw a yoke with a single hole into the great ocean. And there was a blind turtle. This turtle would come to the surface once every hundred years.

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.

“Bhikkhus, whatever ascetics or brahmins in the past fully awakened to things as they truly are, all of them fully awakened to the Four Noble Truths as they truly are and |made them known::declared them, proclaimed them [pakāsesi]|. Whatever ascetics or brahmins in the future will fully awaken to things as they truly are, all of them will fully awaken to the Four Noble Truths as they truly are and will make them known. Whatever ascetics or brahmins at present fully awaken to things as they truly are, all of them fully awaken to the Four Noble Truths as they truly are and make them known.

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.

As long as, bhikkhus, the moon and sun do not arise in the world, there is no great light, no great radiance. Then, there is complete darkness, blinding darkness. Neither are night and day discerned, nor months and fortnights, nor seasons and years.

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.

“Bhikkhus, suppose a man were to place seven small pebbles, each the size of a mung bean, beside Mount Sineru, the king of mountains.

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.

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

Venerable Sāriputta describes the four analytical knowledges he realized a half-month after his full ordination.

Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”

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

Once, the Blessed One was dwelling at Kosambi, in the |rosewood grove::grove of Simsapa trees, Dalbergia tree forest [sīsapāvana]|. Then, taking a few rosewood leaves in his hand, the Blessed One addressed the bhikkhus: “What do you think, bhikkhus, which is more numerous — the few rosewood leaves that I have taken in my hand, or those in the rosewood grove above?”

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 not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

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.

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

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.

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.

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

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

The Buddha 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.

Once upon a time, the Blessed One was dwelling at Rājagaha, on the Vulture Peak Mountain.

The Buddha explains what causes the hindrances to arise and how to abandon them.

“Bhikkhus, I do not see any other single quality that causes unarisen sensual desire to arise, or arisen sensual desire to increase and expand, as |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands.”

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

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

The Buddha 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.

At one time, the Blessed One was dwelling among the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|, in a town of the Mallas named Uruvelakappa. Then Bhadraka the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Bhadraka the headman said to the Blessed One:

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.

At Sāvatthi.

An Anthology of Discourses from the Pali Canon

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A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika on clarifying subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.