Devadatta's wholesome nature was cut off when his mind became obsessed with acquisitions, respect, and popularity.

|With a mind obsessed::mentally obsessed with [pariyādiṇṇacitta]| and |overwhelmed::overcome, overpowered [abhibhūta]| by acquisitions, respect, and popularity, |Devadatta::Devadatta was the Buddha’s cousin and a bhikkhu who, driven by ambition and envy, attempted to create a schism in the Saṅgha. [devadatta]|’s wholesome nature was cut off.

Devadatta's wholesome root was cut off when his mind became obsessed with acquisitions, respect, and popularity.

|With a mind obsessed::mentally obsessed with [pariyādiṇṇacitta]| and |overwhelmed::overcome, overpowered [abhibhūta]| by acquisitions, respect, and popularity, bhikkhus, |Devadatta::Devadatta was the Buddha’s cousin and a bhikkhu who, driven by ambition and envy, attempted to create a schism in the Saṅgha. [devadatta]|’s |root of the wholesome::root of merit [kusalamūla]| was cut off.

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

Aversion is a root of the unwholesome. When a person overcome by aversion chooses to act through body, speech, or mind, that too is unwholesome. When such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. And so these many bad, unwholesome things are produced in them, born, sourced, originated, and conditioned by aversion. Thus, from aversion, arising due to aversion, originating in aversion, and conditioned by aversion, many harmful, unwholesome qualities come into being.

The Buddha lists the three roots of the unwholesome - greed, aversion, and delusion, and explain their effect on the mind with a simile.

“There are these three roots of the unwholesome, bhikkhus. What are the three? |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 a root of the unwholesome, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| is a root of the unwholesome. These, bhikkhus, are the three roots of the unwholesome.”

Wholesome giving along with faith and a sense of right and wrong is the way of practice that leads to the world of gods.

"|Faith::confidence, conviction, devotion, trust [saddhā]|, |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, and |wholesome::healthy, beneficial, useful [kusala]| giving, these are the qualities followed by good persons; For this indeed is called the divine path, by this path, one goes to the |world of gods::heavenly realm [devaloka]|."

Developing and cultivating diligence in wholesome states secures both benefits—those pertaining to the present life and those pertaining to the hereafter.

“Bhikkhus, when one quality is developed and cultivated frequently, it secures both benefits—those |pertaining to the present life::regarding this world, relevant to here and now [diṭṭhadhammika]| and those |pertaining to the hereafter::future benefits, relating to the next life or ultimate liberation [samparāyika]|. And what is that one quality? |Diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| in wholesome states. This is the one quality that, when developed and cultivated frequently, secures both benefits—those pertaining to this life and those pertaining to the hereafter.”

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

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

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

"|Ignorance::illusion of knowledge, not knowing [avijjā]|, bhikkhus, is the forerunner in the arising of unwholesome qualities, with |shamelessness::lack of conscience [ahirika]| and |moral recklessness::fearlessness of wrongdoing [anottappa]| following behind. For one who is immersed in ignorance, bhikkhus, wrong view arises; for one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises.

The Buddha reviews the multitude of harmful and unwholesome mental qualities he has abandoned, and the multitude of wholesome mental qualities he has developed to completion.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the Blessed One was sitting, |reviewing::reviewing on, looking at [paccavekkhamāna]| the multitude of |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities he had abandoned, and the multitude of |wholesome::healthy, beneficial, useful [kusala]| mental qualities that he had |developed to completion::cultivated to maturity [bhāvanāpāripūri]|.

The Buddha shares the four unwholesome practices of valuing anger, contempt, gain, and honor, and the four wholesome practices of valuing the good Dhamma instead.

"Bhikkhus, there are these four unwholesome practices. What four? 1) Valuing |anger::rage, wrath, fury, indignation [kodha]|, not valuing the |good Dhamma::good teaching, true doctrine, true nature of things, four foundations of mindfulness [saddhamma = sat + dhamma]|; 2) valuing |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, not valuing the good Dhamma; 3) valuing |acquisitions::gain, money, profit, possessions [lābha]|, not valuing the good Dhamma; 4) valuing |respect::honor, accolade, reverence [sakkāra]|, not valuing the good Dhamma. These are the four unwholesome practices.

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

Thus he understands: 'Previously, there was greed; at that time, it was unwholesome. Now, it is not present; thus, this is wholesome. Previously there was aversion; at that time, it was unwholesome. Now, it is not present; thus, this is wholesome. Previously, there was illusion, at that time, it was unwholesome. Now, it is not present; thus, this is wholesome.' Thus, in this very life, he is |satiated::free from craving, desireless [nicchāta]|, |quenched::liberated from mental defilements [nibbuta]|, |become cool::calmed, liberated [sītibhūta]|, |experiencing ease::feeling comfort [sukhappaṭisaṃvedī]|, and abiding with a purified mind like the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|."

The Buddha shares the three unwholesome thoughts - 1) concerning one's reputation, 2) concerning acquisitions, respect, and popularity, and 3) associated with inappropriate concern for others.

“Bhikkhus, there are these three |unwholesome thoughts::unskillful thoughts, unbeneficial thinking, karmically unprofitable thoughts [akusalavitakka]|. Which three? 1) A thought |concerning one's reputation::about one's social standing [anavaññattipaṭisaṃyutta]|, 2) a thought |concerning with acquisitions, respect, and popularity::about material gains or possessions, honor or reverence, and fame or praise [lābhasakkārasilokapaṭisaṃyutta]|, and 3) a thought associated |with [inappropriate] concern for others::with excessive compassion for others [parānuddayatāpaṭisaṃyutta]|. These, indeed, are three unwholesome thoughts.”

A person who has not done good, has not done what is wholesome, has not protected others from fear, but has done evil, cruelty, and misdeeds, feels remorse.

Not having performed wholesome actions, but having performed many unwholesome ones; When the body breaks up, the undiscerning one, |arises::is reborn, re-arises, appears as if placed [upapajjati]| in hell.”

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

'See this son of a good family who, having gone forth from the household life into homelessness out of faith, now dwells entangled in unwholesome, harmful qualities.' He then reflects thus: 'My energy will be aroused, not sluggish; my mindfulness will be established, not confused; my body will be tranquil, without agitation; my mind will be collected and unified.' Thus, taking the world as his authority, he abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called taking the world as one's authority.

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

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

The Buddha uses a simile of a building with the peaked roof to illustrate how all unwholesome qualities have ignorance as their root, converge upon ignorance, and are eradicated with the eradication of ignorance.

"Bhikkhus, just as whatever |rafters::support beams, wooden framework of a thatched roof [gopānasī]| there are in a building with the peaked roof, all of them point towards the peak, |converge upon::unite, meet, connect [samosaraṇa]| at the peak, and are removed together with the removal of the peak — so too, bhikkhus, whatever unwholesome qualities there are, all of them have ignorance as their root, converge upon ignorance, and are eradicated with the |eradication::extermination, destruction [samugghāta]| of ignorance.

The Buddha describes the wholesome and unwholesome states to the wanderer Vacchagotta, and then answers Vacchagotta's questions about the accomplishments of his disciples.

Killing living beings, Vaccha, is unwholesome; abstaining from killing living beings is wholesome. Taking what is not given, Vaccha, is unwholesome; abstaining from taking what is not given is wholesome. Sexual misconduct, Vaccha, is unwholesome; abstaining from sexual misconduct is wholesome. False speech, Vaccha, is unwholesome; abstaining from false speech is wholesome. Malicious speech, Vaccha, is unwholesome; abstaining from malicious speech is wholesome. Harsh speech, Vaccha, is unwholesome; abstaining from harsh speech is wholesome. Idle chatter, Vaccha, is unwholesome; abstaining from idle chatter is wholesome. Craving, Vaccha, is unwholesome; contentment is wholesome. Ill will, Vaccha, is unwholesome; non-ill will is wholesome. Wrong view, Vaccha, is unwholesome; right view is wholesome. Thus, Vaccha, these ten qualities are unwholesome, and these ten qualities are wholesome.

A person who has done good, has done what is wholesome, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds, does not feel remorse.

“Bhikkhus, there are these two |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| that do not cause remorse. What are the two? Here, bhikkhus, a certain person has done good, has done what is |wholesome::healthy, beneficial, useful [kusala]|, has protected others from fear, has not done evil, has not done cruelty, and has not done misdeeds. He does not feel remorse thinking, 'I have done what is good,' and he does not feel remorse thinking, 'I have not done what is evil.' Bhikkhus, these are the two mental qualities that do not cause remorse.”

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

"Bhikkhus, do not think thoughts that are |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, such as thoughts of sensuality, thoughts of ill will, and |thoughts of harming::idea of hurting [vihiṁsāvitakka]|. What is the reason for this? Bhikkhus, these thoughts are not connected with benefit, they are not essential to the spiritual life, nor do they lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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

When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: "It is indeed a loss for me, not a gain; it is indeed bad for me, not good, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me." Just as a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.

The elephant's footprint is considered the foremost because of its size. In the same way, whatever wholesome qualities there are, they are all rooted in diligence, and they meet together in diligence; diligence is considered the foremost among the qualities.

"Bhikkhus, just as whatever kinds of footprints there are of creatures that roam the jungle, all of them are included within the elephant's footprint; the elephant's footprint is considered to be the foremost of them because of its size. In the same way, bhikkhus, whatever wholesome qualities there are, they are all rooted in |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, and they meet together in diligence; diligence is considered the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

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

“Bhikkhus, I do not see even a single thing on account of which unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities arise and arisen unwholesome qualities increase and expand as much as |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|. For one with wrong view, unarisen unwholesome qualities arise, and arisen unwholesome qualities increase and expand.”

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as much as habitual engagement in |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and habitual non-engagement in |wholesome qualities::skillful actions, good habits [kusaladhammā]|. Through habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

The three unwholesome thoughts are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, and are troublesome and not conducive to Nibbāna. The three wholesome thoughts give sight, produce clarity and create insight, grow wisdom, and are trouble-free and conducive to Nibbāna.

“He |thinks about::reflects upon, ponders over [vitakka]| the three wholesome thoughts, and not on the three unwholesome ones; He considers and examines the thoughts, and settles them, just as a rainfall settles and clears away dust; With a mind made peaceful through the calming of thoughts, right here, he attains the |state of peace::tranquility, epithet of Nibbāna [santipada]|.”

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.

Thus, Ānanda, wholesome ethical conduct has non-regret as its purpose and benefit. Non-regret has joy as its purpose and benefit. Joy has joyful pleasure as its purpose and benefit. Joyful pleasure has tranquility as its purpose and benefit. Tranquility has ease as its purpose and benefit. Ease has collectedness as its purpose and benefit. Collectedness has understanding and insight into things as they truly are as its purpose and benefit. Understanding and insight into things as they truly are has disenchantment as its purpose and benefit. Disenchantment has fading of desire as its purpose and benefit. Fading of desire has understanding and insight into liberation as its purpose and benefit. Thus, Ānanda, wholesome ethical conduct gradually leads step by step to the |ultimate::foremost, chief [agga]|."

One of two results is to be expected for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and discerning with clarity at a suitable occasion in regard to the wholesome mental qualities - 1) full awakening here and now, or 2) the state of non-returning.

“Bhikkhus, a bhikkhu should dwell |wakeful::alert, awake, lucid [jāgara]|, |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of itself [sati]|, |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |collected::composed, settled [samāhita]|, joyful, |tranquil::serene, calm [vippasanna]|, and there, he should |discern::see distinctly, observe [vipassi]| with clarity at a suitable occasion in regard to the |wholesome::healthy, beneficial, useful [kusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. Bhikkhus, for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and there, discerning with clarity at a suitable occasion in regard to the wholesome mental qualities, 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 explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

The Blessed One replied: "Indeed, bhikkhu, this happens when 1) one is not guarded in the sense faculties, 2) not applying moderation in eating, 3) not dedicated to |wakefulness::lucidity, being awake, being alert [jāgariya]|, 4) lacks insight into |wholesome qualities::skillful actions, good habits [kusaladhammā]|, and 5) does not engage in the development of the awakening factors during the first and last watch of the night. As a result, the body feels as if intoxicated, the directions seem unclear, the teachings do not spring to mind, complacency completely occupies the mind, one does not find enjoyment in the spiritual life, and doubts about the teachings arise.

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.

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.

1] Bhikkhus, when a bhikkhu, having attended to a certain sign, and while attending to that sign, harmful and unwholesome thoughts associated with desire, aversion, or delusion arise, then by attending to another sign connected with what is wholesome, those harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 2] When he examines the drawbacks of those thoughts, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 3] When he disregards those thoughts and does not give attention to them, the harmful and unwholesome thoughts associated with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 4] When he focuses on stilling the thought-formation of those thoughts, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected. 5] When, with teeth clenched and his tongue pressing against the roof of his mouth, he restrains, subdues, and beats down his mind with his mind, the harmful and unwholesome thoughts connected with desire, aversion, or delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and collected.

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

One should live in accordance with the Dhamma, with good conduct, and not live with |unwholesome conduct::misbehavior, bad conduct, misconduct [duccarita]|; Living in accordance with the Dhamma, one rests in |ease::contentment, happiness, pleasant abiding [sukha]|, both in this world and the next.

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

Similarly, bhikkhus, I saw in |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities the danger, baseness and defilement, and in |wholesome::healthy, beneficial, useful [kusala]| mental qualities the benefit, relinquishment, and purification.

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

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

"Bhikkhus, I have |personally discovered::found out by oneself, learned from experience [upaññāsi]| two things: |not resting content::dissatisfaction [asantuṭṭhitā]| with |wholesome::healthy, beneficial, useful [kusalesu]| qualities, and |tirelessness::determination, unflagging resolution, indefatigability, relentlessness [appaṭivānitā]| in |striving::making effort, exerting [padhāna]|.

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.

"Surely, bhikkhus, do you understand the Dhamma as I have taught it: that in the case of some person, experiencing a pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a pleasant feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a painful feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a painful feeling, unwholesome states diminish and wholesome states increase. In the case of some person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states increase and wholesome states diminish; but in the case of another person, experiencing a neither-painful-nor-pleasant feeling, unwholesome states diminish and wholesome states increase?"

The four bases of psychic powers that should be developed for the full understanding of passion, desire, and attachment.

Here, bhikkhus, a bhikkhu develops the basis of psychic power endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort;

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

“Bhikkhus, for a trainee bhikkhu whose mind has not yet attained the unsurpassed security from bondage, who is dwelling and aspiring for it, I do not see any other single factor as so helpful as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Bhikkhus, a bhikkhu attending wisely abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome.”

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

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

Endowed with the mental qualities of auspicious conduct and views, one is reborn in heaven.

“Bhikkhus, a person endowed with two |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| is cast into |heaven::a blissful realm, celestial world [sagga]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there. Which two? |Auspicious::fine, excellent [bhaddaka]| conduct and auspicious |views::concepts, theories, attitudes, philosophies [diṭṭhiyā]|. Indeed, bhikkhus, a person endowed with these two mental qualities is cast into heaven, just as if they were carried and placed there.”

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

Here, bhikkhus, a bhikkhu develops 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

Not having done unwholesome deeds, and having done much wholesome; With the breakup of the body, the |discerning one::wise person, one who has cultivated wisdom [sappañña]|, is reborn in |heaven::a place of happiness, lit. good fortune [sagga]|.”

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

One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is|good friendship::friendship with wholesome persons [kalyāṇamittatā]|. For a bhikkhu who has good friends, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path.

The Buddha describes three cases where vigour should be applied.

"Bhikkhus, in three cases, |vigour::effort, energy, and enthusiasm, lit. to be burned [ātappa]| should be applied. What three? 1) Vigour should be applied for the non-arising of unarisen |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities. 2) Vigour should be applied for the arising of unarisen |wholesome::healthy, beneficial, useful [kusalesu]| mental qualities. 3) Vigour should be applied for enduring arisen painful bodily sensations—those that are intense, harsh, sharp, disagreeable, and life-threatening. In these three cases, bhikkhus, vigour should be applied.

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

"Here, bhikkhus, a bhikkhu develops 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 and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from energy and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection and examination| and accompanied by intentional effort."

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

“Bhikkhus, for a trainee bhikkhu whose mind has not yet attained the unsurpassed security from bondage, who is dwelling and aspiring for it, I do not see any other single external factor as so helpful as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. Bhikkhus, a bhikkhu with good friends abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome.”

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

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

The Buddha explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

For a bhikkhu |accomplished in aspiration::accomplished in goal, interest, objectives, wholesome motivation [chandasampanna]|, it is expected that he will develop and extensively cultivate the noble eightfold path.

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

Here, bhikkhus, a bhikkhu develops 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Develop the four bases of psychic powers for the directly knowing, full understanding, complete exhaustion, and abandonment of the five higher fetters.

Here, bhikkhus, a bhikkhu develops 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; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

Here, bhikkhus, a bhikkhu develops 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort.

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

Here, bhikkhus, a bhikkhu develops 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,

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

Here, bhikkhus, a bhikkhu develops 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from ||[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

Here, bhikkhus, a bhikkhu develops 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

The Buddha describes the four right efforts concisely and precisely.

Here, bhikkhus, a bhikkhu produces |a wholesome motivation::an aspiration, a goal, an interest, an objective [chanda]|, |exerts effort::engages in intentional effort [vāyamati]|, |initiates and sustains energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]|, |uplifts::befriends and holds it up [paggaṇhāti]| the mind, and strives to prevent the arising of unarisen |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities;

The Venerable Sāriputta describes his experience of the first jhāna.

"Here, friend, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. For me, friend, the experience was not characterized by thoughts such as 'I am entering the first jhāna,' 'I have entered the first jhāna,' or 'I have emerged from the first jhāna.'"

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

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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

Here, bhikkhus, a bhikkhu develops 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

Here, bhikkhus, a bhikkhu develops 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

Whether in the past, future, or at present, any ascetics or brahmins who are mighty and powerful have attained such might and power through the development and frequent practice of the four bases of psychic powers.

Here, bhikkhus, a bhikkhu develops 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

Eight benefits of cultivating loving-kindness from sleeping with ease to fire, poison, and weapons not harming one to going to the Brahma world.

Even if one harbors no ill will towards a single being, and develops loving-kindness, that is |wholesome::healthy, beneficial, useful [kusala]|; |Intent on::inclining towards [manasā]| compassion towards all beings, the noble one generates abundant merit.

The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.

“One should train in only good deeds, whose pleasant consequences stretch for a long time to come; Giving, and wholesome conduct, and developing a mind of loving-kindness.

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

For what reason? Because, bhikkhus, there is no practice of the Dhamma, no wholesome conduct, no doing of wholesome actions, no performance of meritorious deeds in those lower realms. There, bhikkhus, beings devour one another, and the weaker are prey to the stronger. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the noble truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, and the noble truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha describes the four kinds of persons found existing in the world and how they can develop both tranquility and insight.

Similarly, bhikkhus, when a person neither gains internal tranquility of mind nor insight into phenomena through higher wisdom, that person should develop a strong desire, effort, persistence, and determination to acquire those wholesome qualities. Just as, bhikkhus, a man whose clothes or head are ablaze would make a strong effort, persistence, and determination to extinguish the fire, so too, bhikkhus, should that person develop a strong desire, effort, persistence, and determination to acquire those wholesome qualities. In this way, in due course, that person gains both internal tranquility of mind and insight into phenomena through higher wisdom.

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

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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

“Bhikkhus, Devadatta, overcome by three |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]|, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable. What three? 1) Overcome by evil wishes, bhikkhus, with an overwhelmed mind, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 2) Overcome by |bad friendship::friendship with unwholesome persons [pāpamittatā]|, bhikkhus, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 3) And while there was still more to be done, he gave up along the way with only a trifling attainment of distinction. Bhikkhus, overcome by these three unwholesome qualities, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable.”

The Buddha teaches about psychic power, the basis of psychic power, the development of the bases of psychic power, and the way of practice leading to the development of the bases of psychic power.

And what, bhikkhus, is the development of the bases of psychic powers? Here, bhikkhus, a bhikkhu develops the basis of psychic powers 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, develops the basis of psychic powers that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, and develops the basis of psychic powers that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, develops the basis of psychic powers that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort—this, bhikkhus, is called the development of the bases of psychic powers.

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 explains the importance of accomplishment in virtue, aspiration, self-development, view, and diligence in the development and cultivation of the noble eightfold path.

"One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is |accomplishment in aspiration::being accomplished in goal, interest, objectives, wholesome motivation [chandasampadā]|. For a bhikkhu who is accomplished in aspiration, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path."

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

One should hasten to do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, and restrain the mind from |harm::evil, wrong, worthless, bad [pāpaka]|; For when one is slow in doing good, the mind takes delight in harm.

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

he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world.

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

And what, bhikkhus, is the person who goes with the current? Here, bhikkhus, a certain person engages in sensual pleasures and performs unwholesome actions. This is called the person who goes with the current.

The Buddha advises the bhikkhus to review their own failings and the failings of others, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

"Bhikkhus, it is good for a bhikkhu to review from time to time his own failings. It is good for a bhikkhu to review from time to time the failings of others. It is good for a bhikkhu to review from time to time his own success. It is good for a bhikkhu to review from time to time the success of others. Overcome by eight unwholesome qualities, with a mind possessed, Devadatta is bound for the plane of misery, bound for hell, and he will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable.

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

Easy to do are things that are |unwholesome::bad, evil, harmful [asādhu]|, and |unbeneficial::harmful, not good [ahita]| to oneself; But what is |beneficial::good, advantageous [hita]| and auspicious, that is indeed hard to do.

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.

Many who wear the ochre robes, are |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, |unrestrained::uncontrolled [asaññata]|; Endowed with unwholesomeness, through |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, they are reborn in hell.

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

Bhikkhus, for the Tathāgata, who delights in seclusion and is devoted to seclusion, this very thought frequently arises: Whatever is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| has been abandoned.’

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

Therefore, one should do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, as a collection for the future life; Merits are the support for living beings, [when they arise] in the next world.”

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 that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |bad friendship::friendship with unwholesome persons [pāpamittatā]|. For one with bad friends, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

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

Here, bhikkhus, a bhikkhu develops 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. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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.

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

Just as from a heap of flowers, one could make many garlands; So too, by one who is born and mortal, much |good::wholesomeness, beneficialness, skillfulness [kusala]| should be done.

The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.

Even if one harbors no ill will towards a single being, and develops loving-kindness, that is |wholesome::healthy, beneficial, useful [kusala]|; |Intent on::inclining towards [manasā]| compassion towards all beings, the noble one generates abundant merit.

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

Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

The Buddha explains the importance of developing a radiant mind, a mind of loving-kindness and the consequences of negligence, diligence, and laziness.

"Bhikkhus, whatever qualities are |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|, associated with unwholesomeness, and aligned with the unwholesome, all of them are preceded by the mind. The mind arises first for those qualities, and then unwholesome qualities follow."

To develop tranquility and insight, one should ask experienced practitioners.

Finally, bhikkhus, when a person gains both internal tranquility of mind and insight into phenomena through higher wisdom, he should, relying on those wholesome qualities, strive further for the ending of the taints.

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

2 And how, bhikkhus, is a person made of softwood and surrounded by heartwood? Here, bhikkhus, a certain person is unprincipled and endowed with harmful qualities, but their associates are |virtuous::ethical, upright [sīlavatī]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|. In this way, bhikkhus, a person is made of softwood and surrounded by heartwood. Just as, bhikkhus, a tree made of softwood is surrounded by heartwood trees, so too, bhikkhus, I speak of this kind of person as its counterpart.

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 habitual engagement in |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and habitual non-engagement in |wholesome qualities::skillful actions, good habits [kusaladhammā]|. Habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities leads to great harm.”

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

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

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

Bhikkhus, however many |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| there are - whether |conditioned::constructed, created, fabricated [saṅkhata]| or |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]| - the |fading of desire::disappearance of desire, dispassion, disenchantment, detachment [virāga]| is regarded as the foremost among them. That is, the |crushing of conceit::removing vanity, subduing pride [madanimmadana]|, the |dispelling of thirst::removal of thirst [pipāsavinaya]|, the |uprooting of clinging::eradication of attachment [ālayasamugghāta]|, the |breaking off the cycle of existence::ending continued existence [vaṭṭupaccheda]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhakkhaya]|, the fading of desire, |gradual ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. Those, bhikkhus, who place their confidence in the teaching of fading of desire, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

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

And what, bhikkhus, is the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|? Here, bhikkhus, a disciple of the Noble Ones possesses moral conscience; he is ashamed of bodily misconduct, verbal misconduct, and mental misconduct, and is ashamed of acquiring |harmful::injurious, destructive, bad, or evil [pāpaka]|, unwholesome states. This is called the wealth of conscience.

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.

Guarding one's speech, well-restrained in mind, and doing no |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| actions with the body; Purify these three modes of action, and succeed in the path taught by the sage.

The Buddha uses similes of a building with the peaked roof, fragrances, and regional kings to illustrate the importance of diligence in developing the Noble Eightfold Path.

"Bhikkhus, just as the |rafters::support beams, wooden framework of a thatched roof [gopānasī]| of a building with the peaked roof all slope towards the peak, incline towards the peak, and meet together at the peak, so too, bhikkhus, whatever wholesome qualities there are, they all slope towards diligence, incline towards diligence, and meet together in diligence; diligence is considered to be the foremost among the qualities. For a diligent bhikkhu, this is to be expected - that he will develop and extensively cultivate the Noble Eightfold Path.

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

In the same way, bhikkhus, a bhikkhu who, relying on |virtue::moral conduct, ethical behavior [sīla]| and being established in virtue, cultivates the seven factors of awakening and develops them frequently, attains greatness and expansiveness in regard to the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. And how, bhikkhus, does a bhikkhu, relying on virtue and being established in virtue, cultivate the seven factors of awakening and develop them frequently, thereby attaining greatness and expansiveness in regard to the mental qualities?

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

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

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

Such a one is |on the wrong path::following an incorrect way of practice [kummaggappaṭipanno]|, |infatuated with defilements::fixated on what is unwholesome, deluded by what is impure [mohaneyyesu + mucchita]|; That kind of bhikkhu is incapable, of reaching the |highest::supreme, ultimate [uttama]| awakening.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

“Good, good, bhikkhu. That |clansman::young gentleman, son of a good family [kulaputta]| is one of few wishes. Even though wholesome qualities are present in himself, he does not wish them to be known by others. Therefore, bhikkhu, you should remember Hatthaka of Āḷavī as being endowed with this additional eighth wonderful and marvelous quality, namely, |having few wishes::being content [appicchatā]|.”

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

To avoid all |injurious [intentions and actions]::harmful, bad, potentially evil [pāpa]|, to cultivate |wholesome [intentions and actions]::healthy, beneficial, useful [kusala]|; And |purifying one's mind::removing the five hindrances [sacittapariyodapanā]|— this is the teaching of the Buddhas.

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

And what are these four? Here, bhikkhus, the bhikkhu Moggallāna develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort — thus his aspiration is neither too slack nor too tense, it is not inwardly inhibited nor outwardly scattered. He dwells continuously aware — as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. In this way, with an open and unenveloped mind, he develops a mind that is radiant.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

Such a one is |on the wrong path::following an incorrect way of practice [kummaggappaṭipanno]|, |infatuated with defilements::fixated on what is unwholesome, deluded by what is impure [mohaneyyesu + mucchita]|; That kind of bhikkhu is incapable, of reaching the |highest::supreme, ultimate [uttama]| awakening.

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

"Bhikkhus, if a bhikkhu, relying on |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, attains |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, attains |unification [of mind]::one-pointedness, concentration, oneness [ekaggatā]|—this is called 'collectedness arising from aspiration.' He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unwholesome and unskillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the abandonment of unwholesome and unskillful states that have arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the arising of wholesome and skillful states that have not yet arisen. He generates aspiration, makes an effort, arouses energy, applies his mind, and strives for the maintenance, non-confusion, increase, development, and fulfillment of wholesome and skillful states that have arisen. These are called '|intentional constructs of striving::intentional effort [padhānasaṅkhāra]|.' Thus, this aspiration, this collectedness arising from aspiration, and accompanied by intentional effort — this is called, bhikkhus, the basis of psychic power that is endowed with collectedness arising from aspiration and intentional effort.

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

One in whom no |underlying tendencies::latent dispositions [anusayā]| remain, and whose unwholesome roots have been uprooted; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

"When one factor, bhikkhus, is developed and extensively cultivated, unwholesome qualities do not arise, and if arisen, they are abandoned. Which one factor? Mindfulness of the body. In this, bhikkhus, when the one factor is developed and extensively cultivated, unwholesome qualities do not arise, and if arisen, they are abandoned."

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

And what, bhikkhus, is the |faculty of energy::mental faculty of willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones keeps his energy aroused for the giving up of unwholesome mental qualities and for the cultivation of wholesome mental qualities. With steadfast determination and unwavering effort, he generates desire, strives, arouses energy, comprehends with his mind, and makes an effort, both to prevent the arising of unarisen harmful unwholesome mental qualities and to abandon existing ones, and to bring forth and develop unarisen wholesome mental qualities and enhance those that have arisen. This, bhikkhus, is called the faculty of energy.

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

"Here, brahmin, a bhikkhu develops the basis of psychic power that is endowed with collectedness arising from |desire::aspiration, goal, interest, objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. This, brahmin, is the path, this is the way to abandon this desire."

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

And what, bhikkhus, is the power of |energy::willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones dwells with energy aroused for abandoning |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and acquiring |wholesome qualities::skillful actions, good habits [kusaladhammā]|; he is steadfast, firm in his effort, and does not shirk responsibility with regard to wholesome qualities. This is called the power of energy.

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

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

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

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

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

Here, bhikkhus, a bhikkhu develops 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, develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort, develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort, and develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

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

Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

5) Furthermore, venerable sir, for a bhikkhu who has exhausted the defilements, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhāna]| are cultivated and well developed. And even this, venerable sir, for a bhikkhu who has exhausted the defilements, is a strength, by which strength a bhikkhu who has exhausted the defilements declares the exhaustion of the taints: 'The defilements are exhausted in me.'

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 effort? Here, bhikkhus, 1) a bhikkhu produces |a wholesome motivation::an aspiration, a goal, an interest, an objective [chanda]|, |exerts effort::engages in intentional effort [vāyamati]|, |initiates and sustains energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]|, |uplifts::befriends and holds it up [paggaṇhāti]| the mind, and strives to prevent the arising of unarisen |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities; 2) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |giving up::letting go, abandoning, removing [pahāna]| of arisen harmful and unwholesome qualities; 3) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |arising::appearance, coming into being [uppāda]| of unarisen |wholesome::healthy, beneficial, useful [kusala]| qualities; 4) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |stability::establishment, constancy, continuity [ṭhiti]| and |retention::non-confusion and non-decline [asammosa]|, |growth::further development, multiplication [bhiyyobhāva]| and |full development::expansion and maturity [vepulla]| of arisen wholesome qualities.

The Buddha describes four ways to attain final Nibbāna with or without exertion.

And how, bhikkhus, does a person attain final Nibbāna without exertion in this very life? Here, bhikkhus, a bhikkhu, having secluded himself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as 'one who dwells equanimous, mindful and at ease.' With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. He lives relying on these five powers of a trainee: the power of confidence, the power of moral shame, the power of moral dread, the power of persistence, and the power of wisdom. These five spiritual faculties develop strongly in him: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of collectedness, and the faculty of wisdom. Because these five faculties have developed strongly in him, he attains final Nibbāna without exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna without exertion in this very life.

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

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

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

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

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

What do you |think::presume, suppose, imagine, conceive [maññati]|, Sāḷha, are these |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| |wholesome::healthy, beneficial, useful [kusalesu]| or |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|?