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

“Bhikkhus, one thing arises in the world |for the harm of many people::that causes disadvantage, injury, and distress to a large group of people [bahujanāhitāya]| and |for the discomfort of many people::leads to unhappiness, trouble, and affliction for many people [bahujanāsukhāya]|. It arises |for the misfortune::to the detriment [anatthāya]| and |disadvantage::damage [ahitāya]| and |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]| of both gods and humans. What is this one thing? It is the |splitting apart of the community::schism in the Saṅgha, division within the monastic community [saṅghabhedo]|. When the community is divided, there are mutual quarrels, |abuse::insult, revilement [paribhāsā]|, exclusion, and |rejection::abandonment [pariccajana]| of one another. In such a situation, those |without confidence::who are non-believers [appasannā]| do not develop confidence, and some of those who have confidence change their minds.”

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

“Bhikkhus, overcome by two kinds of wrong views, gods and humans—|some get stuck::lag behind, get bogged down [olīyati]|, while others |overreach::overshoot the mark, go too far [atidhāvati]|. But those with |clear eyes::vision [cakkhumant]| see.

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

“'This is the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, |wisdom::distinctive knowledge, discernment [paññā]|, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration should be developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity. 'This basis of psychic power that is endowed with collectedness arising from aspiration has been developed’ — thus, bhikkhus, in regard to things unheard before, there arose in me, vision, insight, wisdom, true understanding, and clarity.

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.”

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 bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached the Blessed One. After approaching, he said to he Blessed One: “Venerable sir, here I approached a certain bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the six sense bases, to that extent, friend, a bhikkhu’s vision is well purified.’ Dissatisfied with the explanation given by that bhikkhu, I approached another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the five aggregates that are subject to being held onto as a self, to that extent, friend, a bhikkhu’s vision is well purified.’ Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the four great elements, to that extent, friend, a bhikkhu’s vision is well purified.’ Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?' When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, ‘whatever is subject to arising, all that is subject to ending,’ to that extent, a bhikkhu’s vision is well purified.’ Dissatisfied with the explanation given by that bhikkhu, venerable sir, I have now approached the Blessed One. Venerable sir, to what extent is a bhikkhu’s vision well purified?”

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.

In this case, friends, |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 |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |wisdom::insight, knowing [ñāṇa]|, which leads 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]|. What, friends, is the middle way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

After Devadatta’s departure, the Buddha taught that the spiritual life is not pursued for acquisitions, respect, popularity, ethical conduct, collectedness, or knowledge and vision. Through the simile of a man seeking heartwood, he cautioned that settling for these lesser attainments is like mistaking bark or branches for the heartwood—the true goal being the unshakeable liberation of mind.

Here, bhikkhus, a certain son of a good family has gone forth out of faith from the household life into homelessness 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.’ When he has gone forth thus, he acquires acquisitions, respect, and popularity. Yet he is not delighted with those acquisitions, respect, and popularity, nor is his intention fulfilled. He does not exalt himself on account of them, nor disparages others. He is not intoxicated [with self-importance] on account of those acquisitions, respect, and popularity, nor does he become negligent, nor grow in negligence. Being diligent, he succeeds in the accomplishment of ethical conduct. He is delighted with the accomplishment of ethical conduct, but his intention is not yet fulfilled. He does not exalt himself on account of it, nor disparages others. He is not intoxicated [with self-importance] on account of the accomplishment of ethical conduct, nor does he become negligent, nor grow in negligence. Being diligent, he succeeds in the accomplishment of collectedness. He is delighted with the accomplishment of collectedness, but his intention is not yet fulfilled. He does not exalt himself on account of it, nor disparages others. He is not intoxicated [with self-importance] on account of the accomplishment of collectedness, nor does he become negligent, nor grow in negligence. Being diligent, he succeeds in |knowledge and vision::understanding and insight [ñāṇadassana]|. He is delighted with the knowledge and vision, and his intention is fulfilled. He exalts himself on account of it, and disparages others thus: ‘I live knowing and seeing; these other bhikkhus live without knowing, without seeing.’ On account of knowledge and vision, he becomes intoxicated [with self-importance], acts with negligence, falls into negligence, and being negligent, he dwells in suffering.

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

“Bhikkhus, there are these three types of |eyesight::faculty of seeing, vision [cakkhu]|. What three? The |physical eye::fleshly eye [maṃsacakkhu]|, the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, and the |wisdom eye::insight [paññācakkhu]|. These, bhikkhus, are the three types of eyesight.”

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

“Twice I have asked |Sakka::man of the Sakyan race, referring to the Buddha here [sakka]|,” (said the venerable Mogharāja), “but the One with Vision did not answer me; Yet I have heard that the divine sage, answers upon the third request.

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

“There are these three elements, bhikkhus. The |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]|, the |formless element::states not rooted in materiality, including mental realms and meditative attainments beyond physical form [arūpadhātu]| and the |element of cessation::the complete ending of conditioned phenomena, including the cessation of perception and felt experiences, leading to Nibbāna [nirodhadhātu]|. These, bhikkhus, are the three elements.”

The venerable Jatukaṇṇi asks the Buddha on how to attain the state of peace and abandon birth and old age. The Buddha advises him to remove greed for sensual pleasures by seeing renunciation as safety, and to cease all grasping related to name and form in the past, future, as well as present.

“Having heard of the hero free from desire for sensual pleasures,” (said the venerable Jatukaṇṇi), “I have come to ask the desireless one who has crossed over the flood; Speak about the state of peace, you of innate vision, Tell me about it, Blessed One, as it actually is.

Verses on the way of practice to peace through the cultivation of loving-kindness for all beings without an exception and at all times whether one is standing, walking, sitting, or lying down.

Without holding on to fixed views, Endowed with virtue and clear vision, Having subdued the yearning for sense pleasures, One does not come to be in a womb again.

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

I see the pure, the supreme, the free from disease, Through such vision, a person achieves complete purity; Directly knowing and understanding this as the ultimate, He continues to observe this purity, from which profound insight arises.

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

The |eye element::faculty of vision [cakkhudhātu]|, the |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]|, and the |eye-consciousness element::visual awareness [cakkhuviññāṇadhātu]|; the |ear element::hearing faculty [sotadhātu]|, the |sound element::auditory element, sounds, noises, voices [saddadhātu]|, and the |ear-consciousness element::auditory awareness [sotaviññāṇadhātu]|; the |nose element::faculty of perceiving odors [ghānadhātu]|, the |odor element::smells, scents, aroma, fragrances [gandhadhātu]|, and the |nose-consciousness element::awareness of smells [ghānaviññāṇadhātu]|; the |tongue element::faculty of perceiving taste [jivhādhātu]|, the |taste element::tastes, flavors [rasadhātu]|, and the |tongue-consciousness element::awareness of tastes [jivhāviññāṇadhātu]|; the |body element::faculty of perceiving tactile sensations [kāyadhātu]|, the |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and the |body-consciousness element::awareness of physical felt experiences [kāyaviññāṇadhātu]|; the |mind::mentality [manodhātu]|, the |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|, and the |mind-consciousness element::knowing, mental awareness [manoviññāṇadhātu]|.

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 instructs to dwell in seclusion, enjoying solitude, being devoted to tranquility of mind, meditating with diligence, being endowed with discernment, practicing in an empty dwelling.

“Bhikkhus, dwell delighting in |seclusion::solitude, privacy [paṭisallāna]|, enjoying seclusion, devoted to tranquility of mind, |not neglectful of meditation::meditating with diligence [anirākatajhāna]|, endowed with |discernment::clear seeing, penetrating internal vision [vipassanā]|, and practice in an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|. For those bhikkhus who dwell delighting in seclusion, enjoying seclusion, devoted to tranquility of mind, not neglectful of meditation, endowed with discernment, and practice in an empty dwelling—one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

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

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

The Buddha 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 shares the consequences of being overwhelmed by respect, disrespect, or both, and how they obstruct the attainment of the unsurpassed safety from bondage.

That one, meditative and |practicing continuously::diligent, persevering, consistent [sātatika]|, refined in vision and insight; Delighting in the ending of grasping, is called a |true person::good person, worthy one, awakened being [sappurisa]|.”

The Buddha teaches the duality of the six sense bases and their respective objects.

“Bhikkhus, I will teach you the |duality::a division or contrast between two things that are or are represented as being opposed or entirely different, dichotomy [dvaya]|. Listen to this.

The Venerable Ānanda explains the four paths to arahantship.

1 Here, friends, a bhikkhu develops |discernment::clear seeing, penetrating internal vision [vipassanā]| preceded by |tranquility::serenity, stilling, calming, peace, mental unification, collectedness [samatha]|. As he develops discernment preceded by tranquility, 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::ended [byantīhoti]|.

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.

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

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

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

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

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

That one, meditative and |practicing continuously::diligent, persevering, consistent [sātatika]|, refined in vision and insight; Delighting in the ending of grasping, is called a |true person::good person, worthy one, awakened being [sappurisa]|.”

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

And who, bhikkhus, is the blind person? Here, a certain individual does not possess the kind of vision by which they might acquire wealth not obtained yet or make acquired wealth increase. Nor do they have the kind of vision by which they could understand the |wholesome and unwholesome::what is skillful and unskillful [kusalākusala]| qualities, |blameworthy and blameless::what is objectionable and irreproachable [sāvajjānavajja]| qualities, |inferior and superior::what is coarse and refined [hīnappaṇīta]| qualities, dark and bright qualities with their counterparts. This, bhikkhus, is called the blind person.

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.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

“The purpose of fading of desire, Ānanda, is |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]|; its benefit is understanding and insight into liberation.

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

“All these bhikkhus have |supernormal vision::clairvoyance, divine eye [dibbacakkhu]|. Do you see Puṇṇa Mantāniputta walking back and forth with many bhikkhus?”

Consciousness, while persisting, might persist attached to form, feeling, perception, and intentional constructs. When passion for these is abandoned, the support for the establishment of consciousness is completely cut off. That consciousness, being unestablished, does not grow, and by not intentionally constructing, is liberated.

When for a bhikkhu, |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the |form element::objects of vision, materials, including the realm and objects of subtle materiality [rūpadhātu]| is abandoned, with the abandoning of passion, the support for the establishment of consciousness is completely cut off.

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.

This is the path—there is no other, for the purification of |vision::perception, spiritual vision [dassana]|; Tread this path, and you will bewilder |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|.

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

“Bhikkhus, suppose there is a lake that is murky, stirred up, and full of mud. A person with good eyesight standing on the shore would not be able to see the shells, gravel, or fish moving or staying still beneath the surface. Why is that? Because the water is murky. In the same way, it is impossible for a bhikkhu with a |murky::unclear, cloudy, agitated, disturbed [āvilena]| mind to understand their own welfare, the welfare of others, or the welfare of both, or to realize the distinction in wisdom and vision worthy of the Noble Ones. Why is that? Because the mind is murky.”

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.

Again, bhikkhus, the bhikkhu with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up 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, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. Thus, with the divine eye, purified and surpassing human vision, he sees beings as they pass away and are reborn: inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—he understands beings according to their actions. This is the second knowledge he has attained: ignorance has been dispelled, true knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, with continuous effort, and determined.

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

|Wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| arose in me: ‘My liberation is unshakeable, this is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.’"

Short teachings on the benefits of cultivating mindfulness of the body.

“One factor, bhikkhus, when developed and extensively cultivated, leads to great urgency ... great benefit ... great safety from bondage ... to mindfulness and full awareness ... to the acquisition of wisdom and vision ... to blissful living in the present life ... to the realization of the fruit of wisdom and liberation. What is that one factor? Mindfulness of the body. This one factor, when developed and extensively cultivated, leads to great urgency ... great benefit ... great safety from bondage ... to mindfulness and full awareness ... to the acquisition of wisdom and vision ... to blissful living in the present life ... to the realization of the fruit of wisdom and liberation.”

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.

Now you are like a withered leaf, and the messengers of death await you; You stand at the |door of departure::mouth of death [uyyogamukha]|, and |provisions for the journey::this is a reference to the cultivation of the spiritual qualities [pātheyya]| are nowhere to be found.

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.”

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

|Wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| arose in me: ‘My liberation is unshakeable, this is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.’"

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.

See this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, difficult to fathom, here, the |unwise::those lacking in insight and discernment [aviddasu]| are |bewildered::confused, disoriented by delusion [sammūḷha]|; For those with obstructed vision, there is |darkness::ignorance, gloom, murkiness [tamas]|, sheer blindness for those who do not see.

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

“With the arising of one person, bhikkhus, 175) there is the appearance of great vision, 176) the appearance of great light, 177) the appearance of great radiance, 178) the appearance of the six unsurpassed qualities, 179) the realization of the four analytical knowledges, 180) the penetration of diverse elements, 181) the realization of diverse elements, 182) the realization of the fruit of knowledge and liberation, 183) the realization of the fruit of stream-entry, 184) the realization of the fruit of once-returning, 185) the realization of the fruit of non-returning, 186) the realization of the fruit of Arahantship. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person with the arising of whom there is the appearance of great vision, the appearance of great light, the appearance of great radiance, the appearance of the |six things unsurpassed::the unsurpassed in seeing, hearing, acquisitions, training, service, recollection, see the [AN 6.30 - Anuttariya sutta - Unsurpassable](/an6.30) discourse. [channaṁ + anuttariya]|, the realization of the |four analytical knowledges::the four analytical knowledges are - 1) knowledge of meaning, 2) knowledge of Dhamma, 3) knowledge of linguistic expression, 4) knowledge of eloquence. This is shared in more details in [AN 4.172 Vibhatti sutta - Analytical Knowledges](/an4.172) discourse. [catunnaṁ + paṭisambhidā]|, the |comprehension of diverse elements::penetration of numerous elements through exploration via the six sense bases, six sense objects, and the six types of consciousness. This is shared in more details in SN 14, e.g. [SN 14.1 - Dhātunānatta sutta - Diversity Of Elements](/sn14.1) discourse. [anekadhātupaṭivedha]|, the breakthrough in the understanding of diverse elements, the realization of the fruit of liberation and wisdom, the realization of the fruit of |stream-entry::first stage of awakening where one overcomes the fetters of 1] personal existence: view that one is an embodied being, 2] doubt, perplexity, or indecisiveness and 3] adherence to rules and observances as a means of liberation [sotāpatti]|, the realization of the fruit of |once-returning::the second stage of awakening where one has made significant progress in overcoming the fetters of 4] sensual desire and 5] ill will. [sakadāgāmī]|, the realization of the fruit of |non-returning::third stage of awakening where the lower five fetters of 1) personal existence: view that one is an embodied being, 2) doubt, perplexity, or indecisiveness, 3) adherence to rules and observances, 4) sensual desire, and 5) ill will are completely overcome [anāgāmitā]|, the realization of the fruit of |Arahantship::Worthy state, awakened state. Here, in addition to the lower five fetters, one also completely overcomes: 6] Desire for fine-material existence 7] Desire for formless existence, aka desire for immaterial existence 8] Conceit, aka pride, egotism 9] Restlessness, aka agitation, distraction 10] Ignorance, having illusions, not knowing the true nature of how things have come to be, not understanding the nature of reality. [arahatta]|.”

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 two qualities that are conducive to wisdom. Which two? |Tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and |insight::seeing clearly, penetrating internal vision [vipassanā]|.

The Buddha explains how he investigated the four elements of earth, water, fire and air to understand the full extent of gratification, drawback, and escape in regard to each of them.

|Wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| arose in me: ‘My liberation is unshakeable, this is my final birth, now there is no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.’"

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

Why, Ānanda, when Sāriputta attained final Nibbāna, did he take away your aggregate of |virtue::moral conduct, ethical behavior [sīla]|, your aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, your aggregate of |wisdom::distinctive knowledge, discernment [paññā]|, your aggregate of |liberation::release, deliverance, freedom, emancipation [vimutti]|, or your aggregate of the knowledge and vision of liberation?”

The Buddha explains the six powers of a Tathāgata that are accessible to one with collectedness.

Further, again, bhikkhus, the Tathāgata sees beings passing away and arising, with his divine eye, purified and surpassing human vision. He knows beings as lowly or exalted, beautiful or ugly, fortunate or unfortunate, according to their actions. This too is a Tathāgata power, by which the Tathāgata claims the noble place, roars the lion’s roar in assemblies, and sets in motion the spiritual teaching.

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, one who, when the Tathāgata describes, teaches, makes known, establishes, reveals, analyzes in detail, and makes plain in this way, does not know or see—such a one, bhikkhus, I call as an |immature::lacking in discernment or good sense, child-like in understanding [bāla]| ordinary person, blind, without vision, ignorant, and not noticing. What then can I do for them.

The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

And what, bhikkhus, is right speech? That which, bhikkhus, is abstention from |false speech::lying, deliberately speaking falsehood [musāvāda]|, abstention from |divisive speech::defamatory words, slanderous speech, speech intended to create division [pisuṇāya + vācā]|, abstention from |harsh speech::speech that is rough, rude, or unkind [pharusa + vācā]|, abstention from |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|—this is called right speech, bhikkhus.

The Buddha describes the forty-four bases of knowledge by understanding.

When, bhikkhus, a noble disciple’s these two knowledges are purified and cleansed — knowledge of the |Dhamma::clear apprehension of how things have come to be| and knowledge by way of inference. This is called, bhikkhus, a noble disciple endowed with right view, endowed with right vision, arrived at this true Dhamma, seeing this true Dhamma, equipped with the trainee’s knowledge, equipped with the trainee’s wisdom, attained to the stream of the Dhamma, a noble one with penetrative wisdom, stands touching the door to the deathless.”

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

“Bhikkhus, those bhikkhus who are accomplished in |virtue::ethical conduct, moral integrity [sīla]|, |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, |wisdom::insight, knowing [ñāṇa]|, |liberation::release, deliverance, freedom, emancipation [vimutti]|, and |the wisdom and vision of liberation::total understanding of emancipation, knowing and seeing of release, understanding and insight into liberation [vimutti + ñāṇa + dassana]| — I say 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 even going forth with [faith in] them is of great benefit. Why is that so? Because, bhikkhus, after hearing the Dhamma from such bhikkhus, one withdraws in two ways: by bodily seclusion and by mental seclusion. Dwelling thus secluded, one remembers and reflects on that Dhamma.

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

When these four bases of psychic powers have been developed and frequently practiced in this way, with the purified |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]| surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and one understands beings according to their actions: ‘These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the purified divine eye surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and understands beings according to their actions.

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

When these four bases of psychic powers have been developed and frequently practiced in this way, with the purified |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]| surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and one understands beings according to their actions: ‘These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.’ Thus with the purified divine eye surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and understands beings according to their actions.

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.

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.

Then, bhikkhus, it occurred to me: ‘This consciousness turns back at name and form; it does not go beyond name and form. It is to this extent that one may be born and age and die, pass away and be reborn’—that is, dependent on name and form [of a previous existence], consciousness arises; dependent on consciousness, name and form arise [to form a new existence]; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises ... Thus is the arising of this whole mass of suffering. ‘Arising, arising’—thus, bhikkhus, in regard to things unheard of before, there arose in me vision, insight, wisdom, true knowledge, and clarity.

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

If he wishes: ‘May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up 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, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,’ he is capable of realizing it, there being a suitable basis.

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

And how, bhikkhus, is the king’s elephant unable to endure forms? Here, bhikkhus, when the king’s elephant has gone to battle, upon seeing an elephant formation, a cavalry unit, a chariot division, or an infantry line, he sinks down, flounders, does not remain steadfast, and is unable to enter the battlefield. In this way, bhikkhus, the king’s elephant is unable to endure forms.

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

Just as, bhikkhus, a person with sight would not want to see forms that had come within range of his vision, so he would either close his eyes or look away in another direction, in the same way, bhikkhus, if, while that bhikkhu is closely examining the drawbacks of those thoughts, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, they are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness 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, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ bhikkhus, vision, insight, wisdom, true knowledge, and clarity arose in me concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

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

Bhikkhus, if a bhikkhu should aspire: ‘May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up 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, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,’ then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the bodhisatta Vipassī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the bodhisatta Sikhī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the bodhisatta Vessabhū, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the bodhisatta Kakusandha, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the bodhisatta Koṇāgamana, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

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.

Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

And what, bhikkhus, is the way of practice leading to the unconditioned? It is |insight::seeing clearly, penetrating internal vision [vipassanā]|. This, bhikkhus, is called the way of practice leading to the unconditioned. Thus, I have taught you about the unconditioned, the way of practice leading to the unconditioned.

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

Completed in four divisions.

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

And what, bhikkhus, is the way of practice leading to the uninclined? It is |insight::seeing clearly, penetrating internal vision [vipassanā]|. This, bhikkhus, is called the way of practice leading to the uninclined. Thus, I have taught you about the uninclined, the way of practice leading to the uninclined.

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by direct knowledge.

If he wishes: ‘May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up 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, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,’ he is capable of realizing it, there being a suitable basis.

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.

Then they should be asked: ‘How then, friends, is that goal for one |with vision::with realization, with insight [vidassu]| or for one without vision?' Answering rightly, the wanderers of other sects would answer thus: ‘Friends, that goal is for one with vision, not for one without vision.’

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 wrong speech? |False speech::lying, deliberately speaking falsehood [musāvāda]|, |divisive speech::defamatory words, slanderous speech, speech intended to create division [pisuṇāya + vācā]|, |harsh speech::speech that is rough, rude, or unkind [pharusa + vācā]|, |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|—this is wrong speech.

The Buddha affirms the Four Noble Truths as the core of his teaching and praises venerable Sāriputta’s deep understanding of them, who then expounds the truths, detailing suffering in all its forms, the arising of suffering rooted in craving, the ending of suffering, and the Noble Eightfold Path as the way of practice leading to the end suffering.

And what, friends, is right speech? Abstention from |false speech::lying, deliberately speaking falsehood [musāvāda]|, abstention from |divisive speech::defamatory words, slanderous speech, speech intended to create division [pisuṇāya + vācā]|, abstention from |harsh speech::speech that is rough, rude, or unkind [pharusa + vācā]|, abstention from |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]| — this, friends, is called right intention.

The Buddha explains to the brahmin householders of Sālā the causes of rebirth in states of loss or in good destinations, emphasizing the importance of ethical and wholesome conduct. He outlines ten kinds of misconduct and ten kinds of wholesome conduct, illustrating how these actions lead to different outcomes after death.

He |speaks divisively::slanderous, defamatory, malicious speech [pisuṇavācā]|. Having heard something here, he repeats it elsewhere in order to divide [those people] from these, or having heard something there, he repeats it here in order to divide [these people] from those. Thus, he is one who divides those who are united, who does not reconcile those who are divided, who delights in division, who rejoices in division, and who speaks words that lead to division.

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.

When this was said, they replied: ‘Friend, the Nigaṇṭha Nātaputta is |omniscient::all-knowing, with complete understanding [sabbaññū]| and |all-seeing::who perceives everything [sabbadassāvī]| and claims to have complete knowledge and vision thus: “Whether I am walking or standing or asleep or awake, knowledge and vision are continuously and uninterruptedly present to me.”

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.

“Friend, supported by five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom. Here, friend, right view is supported by |virtue::ethical conduct, moral integrity [sīla]|, by |learning::hearing [suta]|, by |discussion::conversation [sākacchā]|, by |tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and by |insight::seeing clearly, penetrating internal vision [vipassanā]|. Friend, supported by these five factors, right view leads to the fruit and benefit of release of mind and the fruit and benefit of liberation by wisdom.”

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.

“Bhikkhus, there are these seven grounds for inclination. What seven?

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

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the foot of the goatherd’s banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the ease of liberation. At the end of those seven days, the Blessed One emerged from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|.

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth 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, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood 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::a distorted perception, an untrue view, a false belief [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, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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.

“Bhikkhus, this assembly is |free from chaff::without waste material [apalāpa]|; this assembly is free of idle chatter; it is firmly grounded in pure |essence::core, the heartwood [sāra]|. Such is this Saṅgha of bhikkhus; such is this assembly, that it is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverent salutation with joined palms, an unsurpassed field of merit for the world. Such is this Saṅgha of bhikkhus; such is this assembly, that even a small gift given to it becomes abundant, and a large gift becomes even greater. Such is this Saṅgha of bhikkhus; such is this assembly, that it is rare to encounter in the world. Such is this Saṅgha of bhikkhus; such is this assembly, that it is worth journeying long distances, even carrying one’s provisions in a bag, to behold it.

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.

‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna’—this was said. And in reference to what was this said? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness — it was in reference to this that it was said: ‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to 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.

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::a distorted perception, an untrue view, a false belief [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. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One’s disciples is practicing the good way.’

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

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, 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::a distorted perception, an untrue view, a false belief [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.

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.

Once, the Blessed One was dwelling at Vesāli, in the Great Wood, in the Hall with the Peaked Roof. Then Mahāpajāpatī Gotamī approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One:

On being asked about his teaching and what he proclaims, the Buddha describes non-conflict as the goal of his teaching and proclaims a state where perceptions do not lead to preoccupation. Venerable Mahākaccāna elaborates on this by thoroughly examining the dependent arising of phenomena, beginning with the six sense bases—eye, ear, nose, tongue, body, and mind.

“Friends, it is as though a man desiring heartwood, seeking heartwood, wandering in search of heartwood, were to come upon a great tree, standing possessed of heartwood. Yet having passed over the root, passed over the trunk, he would think to seek heartwood among the branches and leaves. And so it is with you, sirs, when the teacher is present before you, face to face, you think to ask us about this matter, having bypassed the Blessed One. For knowing, the Blessed One knows, seeing, the Blessed One sees—he is vision personified, wisdom personified, |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]| personified, |divine::God [brahma]| personified. He is the speaker, the proclaimer, the revealer of the meaning, the giver of the |deathless::deathless state, epithet of Nibbāna [amata]|, the master of reality, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”

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.

And the blind man would go searching for a white cloth. Then a certain man might deceive him with a stained and filthy rag, saying, ‘Here, good man, is a white cloth for you, beautiful, spotless, and clean.’ The blind man would accept it, and wear it. Then his friends and companions, his kinsmen and blood relatives, would summon a doctor to treat him. The doctor would prepare a medicine—a purgative, a laxative, an eye ointment, eye drops, and nasal treatment—and by means of that medicine, the man’s vision would arise and be purified. Together with the arising of the vision, his |desire and lust::attachment and passion [chandarāga]| for that stained and filthy rag would be abandoned. He might then burn with enmity and |hostility::adversarially [paccatthikatopi]| towards that man and might think that the man ought to be put to death: ‘For such a long time, I have been tricked, deceived, and misled by this man with this stained and filthy rag when he told me, “Here, good man, is a white cloth—beautiful, spotless, and clean.”’

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.

“Sir Gotama, the brahmin Pokkharasāti of the Opamañña clan, who resides in Subhaga forest, says this: ‘Some ascetics and brahmins claim a superhuman distinction in knowledge and vision, worthy of a noble person. But what they say turns out to be |laughable::ridiculous [hassaka]|, it turns out to be absurd, it turns out to be empty, and it turns out to be without substance. For how could a human being know, see, or realize such a superhuman distinction in knowledge and vision worthy of a noble person? That is not possible.’”

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.

And how, bhikkhus, does a bhikkhu have unobstructed vision? Here, bhikkhus, a bhikkhu’s cycle of rebirths leading to repeated births is abandoned, cut off at the root, made like a palm stump, obliterated, and not subject to future arising. Thus, bhikkhus, a bhikkhu has unobstructed vision.

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

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

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.

At Sāvatthi.

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

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

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.

When this was said, bhikkhus, the bhikkhus of the group of five replied to me: ‘Friend Gotama, by the conduct, the practice, and the performance of austerities that you undertook, you did not achieve any superhuman state, any distinction in wisdom and vision suitable for a noble person. So how will you now, living a life of excess, having abandoned striving and turning back to a life of comfort, attain any superhuman state, any distinction in wisdom and vision suitable for a noble person?'

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.

“So too, Aggivessana, as to those ascetics and brahmins who still do not live bodily withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and |fever::mental torment, distress, strong desire, discomfort [Pariḷāha]| for sensual pleasures has not been fully abandoned and dispelled internally, even if those good ascetics and brahmins feel painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings due to exertion, they are incapable of |wisdom::insight, knowing [ñāṇa]| and |vision::realization [dassana]| of |full awakening::perfect understanding, enlightenment [sambodha]|; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are incapable of wisdom and vision of full awakening. This was the first simile that occurred to me spontaneously, never heard before.

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

Bhikkhus, I do not see any other single quality causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|. For one who has aroused energy, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline.

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

“Bhikkhus, I do not see any other single quality that leads to such great harm as |negligence::carelessness, heedlessness [pamāda]|. Negligence, bhikkhus, leads to great harm.”

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

At Sāvatthi ... There the Blessed One said this:

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 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:

A number of elder bhikkhus are discussing the meaning of the Buddha's words from the verse on ‘Metteyya’s Questions’ in the Sutta Nipāta. They each share a well-spoken explanation and then present it to the Buddha, who presents his intended meaning when he spoke those words.

Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi.

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.

For a human who lives with |negligence::carelessness, heedlessness [pamāda]|, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| grows like a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper; He swings from this life to the next, like a monkey seeking fruit in the forest.

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.

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.

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.

At Sāvatthi.

An Anthology of Discourses from the Pali Canon

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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.

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels’ feeding ground, shortly after the Blessed One had attained final Nibbāna.