Nine reflections by which a Bhikkhu can know that their mind is thoroughly cultivated with wisdom.

"And how, bhikkhus, is the mind of a bhikkhu thoroughly cultivated with wisdom? 'My mind is free from passion' - thus with wisdom the mind is thoroughly cultivated; 'My mind is free from aversion' - thus with wisdom the mind is thoroughly cultivated; 'My mind is free from delusion' - thus with wisdom the mind is thoroughly cultivated; 'My mind is free from the tendencies of passion' - thus with wisdom the mind is thoroughly cultivated; 'My mind is free from the tendencies of aversion' - thus with wisdom the mind is thoroughly cultivated; 'My mind is free from the tendencies of delusion' - thus with wisdom the mind is thoroughly cultivated; 'My mind is not liable to return to the realm of sensual existence' - thus with wisdom the mind is thoroughly cultivated; 'My mind is not liable to return to the realm of form existence' - thus with wisdom the mind is thoroughly cultivated; 'My mind is not liable to return to the realm of formless existence' - thus with wisdom the mind is thoroughly cultivated. When indeed, bhikkhus, the mind of a bhikkhu is thoroughly cultivated with wisdom, it is proper for that bhikkhu to declare: 'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.'"

The four things that lead to the growth of wisdom.

"Bhikkhus, these four things lead to the growth of wisdom. What four? Associating with good people, listening to the true Dhamma, |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso manasikāra]|, and practicing in accordance with the Dhamma. These are the four things that lead to the growth of wisdom."

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

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

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

"Bhikkhus, there are these eight causes and conditions that lead to the to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the |fundamentals of the spiritual life::essential to the spiritual path [ādibrahmacariyika]|. What are these eight?

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

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

The Buddha shares in brief the three types of growth - 1) confidence, 2) virtue, and 3) wisdom.

"Bhikkhus, these are three growths. Which three? The growth of confidence, the growth of virtue, the growth of wisdom. These, indeed, bhikkhus, are the three growths."

The Buddha shares in brief the four illuminations - 1) the moon, 2) the sun, 3) fire, and 4) wisdom.

"These four, bhikkhus, are the illuminations. What four? The illumination of the moon, the illumination of the sun, the illumination of fire, and the illumination of wisdom — these, bhikkhus, are the four illuminations. Among these four illuminations, bhikkhus, the illumination of wisdom is the foremost."

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

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

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

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

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 explains the distinction between a perfectly awakened one and a bhikkhu who is liberated by wisdom.

"Bhikkhus, the Tathāgata, the Arahant, the perfectly Awakened One is called a Sammāsambuddha because he is liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form. Likewise, bhikkhus, a bhikkhu who is liberated by wisdom is also liberated by not clinging to form through dispassion, through the fading of, and complete ending of desire towards form.

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

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

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

"Wisdom, bhikkhus, is the forerunner in the arising of wholesome qualities, with a |sense of shame and fear of wrongdoing::conscience and concern, respect for oneself and others [hirottappa]| following along. For one who has arrived at wisdom, bhikkhus, right view arises; for one with right view, right intention arises; for one with right intention, right speech arises; for one with right speech, right action arises; for one with right action, right livelihood arises; for one with right livelihood, right effort arises; for one with right effort, right mindfulness arises; for one with right mindfulness, right collectedness arises."

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

[The Blessed One]: “He who is grounded in |virtue::moral conduct, ethical behavior [sīla]| and |wise::intelligent, discerning [sapañña]|, cultivating the [higher] mind and wisdom; A |discerning::astute, wise [nipaka]| bhikkhu |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, he will disentangle this knot.

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |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]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—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]|.”

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.

"Bhikkhus, through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, a bhikkhu, with the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, realizes for himself with direct knowledge, in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwells in it.

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

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power 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]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

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

“Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These, bhikkhus, are the seven kinds of wealth.

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, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, accomplished in liberation, 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. For what reason? 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 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 domain of wisdom of the Buddhas, on one in jhānas, the result of kamma, and speculation about the world are inconceivable and shouldn't be speculated over or thought about.

The domain of wisdom of the Buddhas, bhikkhus, is inconceivable, not to be speculated over or thought about; thinking about which would lead to confusion and distress.

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.

"Bhikkhus, whoever in the past bhikkhus have, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, attained the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, abided therein, all of them did so through the development and frequent practice of the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|. Bhikkhus, whoever in the future bhikkhus will, through the wearing away of the mental defilements, attain the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, will abide therein, all of them will do so through the development and frequent practice of the four bases of psychic powers. Bhikkhus, whoever at present bhikkhus are, through the wearing away of the mental defilements, attaining the taint-free release of mind and release by wisdom, realizing it with direct knowledge in this very life and having attained it, are abiding therein, all of them are doing so through the development and frequent practice of the four bases of psychic powers.

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Bhikkhus, there are six qualities which, if not abandoned, make it impossible to attain and dwell in the first jhāna. Which six? Sensual desire, ill will, |complacency::dullness and drowsiness|, |restlessness::mental agitation|, doubt, and a failure to clearly see the true danger in sensual pleasures with correct wisdom. These six qualities, if not relinquished, indeed make it impossible to attain and abide in the first jhāna.

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

They extinguish the fire of hatred with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, the noblest of humans; And the fire of illusion with |wisdom::distinctive knowledge, discernment [paññā]|, which leads to |breakthrough insight::penetrating insight [nibbedha]|.

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

"Bhikkhus, if both husband and wife wish to see one another in this very life and to meet one another again in the next life, both should be |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life."

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

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

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.

3 Bhikkhus, it is because of misunderstanding and not penetrating noble |wisdom::distinctive knowledge, discernment [paññā]| that both you and I have wandered and undergone this long journey of cyclic existence for a long time.

After examining the impermanence, unsatisfactoriness, and the changing nature of the five aggregates, the Buddha teaches how to see them with proper wisdom, as not being suitable to identify with.

“Therefore, bhikkhus, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’

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

"Householders, if both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life."

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, the loss of relatives is a minor loss. But the |loss of wisdom::habitual engagement in and of unwholesome qualities leads to loss of wisdom|, bhikkhus, is the most severe of all losses."

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.

1) |Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 2) |Thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. 3) |Thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, bhikkhus, is blinding, produces lack of clarity, causes ignorance, obstructs wisdom, is troublesome and not conducive to Nibbāna. These, bhikkhus, are the three unwholesome thoughts, which are blinding, produce lack of clarity, cause ignorance, obstruct wisdom, which are troublesome and not conducive to Nibbāna.

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

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

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

“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.

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

And how is he possessed of excellent wisdom? Here, bhikkhus, with the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |mental defilements::mental outflows, discharges, taints [āsava]|, the bhikkhu dwells having personally realized the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and the |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having attained it, abides in it. This is how a bhikkhu is possessed of excellent wisdom.

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

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

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

Good is |virtue::morality, ethical conduct [sīla]| lasting until old age, good is faith that is |well established::firmly grounded [patiṭṭhita]|; Good is the acquisition of wisdom, and good is the non-doing of |injurious actions::harmful, bad, potentially evil intention or actions [pāpā]|.

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.

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.

Bhikkhus, when a noble disciple has thoroughly seen with |right wisdom::with correct distinctive knowledge [sammappaññāya]|, |as it truly is::as it has come to be, in reality [yathābhūta]|, 'This is dependent co-arising, and these are the phenomena arising from dependent co-arising,' they will no longer run back to the past, wondering, 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past?' Nor will they run forward to the future, wondering, 'Will I be in the future? Will I not be in the future? What will I be in the future? How will I be in the future? Having become what, what will I be in the future?' Nor will they be inwardly |doubtful::perplexed [kathaṅkathī]| about the present, wondering, 'Am I? Am I not? What am I? How am I? Where has this being come from, and where will it go?'

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, wisdom and consciousness—these qualities are closely associated, not unassociated. Wisdom should be |developed::cultivated [bhāvetabba]|, and consciousness should be |fully understood::completely comprehended [pariññeyya]|. This is their distinction."

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.

So, among those |who are like a heap of garbage::concocted, put together of the five aggregates [saṅkārabhūtesu]|, blind and ignorant, ordinary people; One illuminates with |wisdom::distinctive knowledge, discernment [paññā]|, a disciple of the perfectly Awakened One.

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

What use are your matted locks, O |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|? What of your fur garment? Within you is the |tangle::thicket, jungle, lit. grasping [gahana]| [of passion], yet you only groom the outside.

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.

Through |meditation::diligence, practice [yoga]|, |wisdom::discernment [bhūri]| arises, without meditation, wisdom wanes; Having known these crossroads, of |development::well-being, prosperity [bhava]| and |decline::loss, regress [vibhava]|; One should establish oneself in such a way, that wisdom continues to grow.

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

What is the laughter, what is the joy, when the world is |perpetually ablaze::burning with desire, aversion, and delusion [niccaṁ + pajjalite]|; Enveloped by |darkness::blindness, ignorance of how things have come to be [andhakāra]|, why do you not seek the |light::lamp, cultivate wisdom of how things have come to be, ultimate reality [padīpa]|?

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

While doing |harmful::injurious, destructive, bad, or evil [pāpaka]| deeds, the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| does not |understand::comprehend, realize, grasp [bujjhati]|; Through their own deeds, the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|, |is tormented::regrets, feels remorse [tappati]|, as if |burned by fire::scorched by flames [aggidaḍḍha]|.

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

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

A deity asks the Blessed One what is good until old age, what is good when established, what is a treasure for humans, and what cannot be stolen by thieves.

[The Blessed One]: "Virtue is good until old age. Faith is good when established. Wisdom is a treasure for humans. Merit is what thieves cannot steal."

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

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |lazy::procrastinating, inactive person, indolent [kusīta]| come together and associate with the lazy; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::wth presence of mind [upaṭṭhitassatī]| come together and associate with those attending mindfully; the |wise::discerning, percipient [paññavant]| come together and associate with the wise."

The Buddha describes the four kinds of persons found existing in the world.

Here, bhikkhus, one person gains internal tranquility of mind but does not gain insight into phenomena through higher wisdom.

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

Negligence is defilement, defilement arises from negligence; By |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| and wisdom, may one extract the dart from oneself.”

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

"Bhikkhus, these are the five faculties. Which five? The faculty of |confidence::faith|, |persistence::energy|, mindfulness, |collectedness::concentration| and wisdom.

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

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

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

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddhā]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirikā]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |distracted::with scattered attention, not collected, not well-composed [asamāhita]| come together and associate with the distracted; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning.

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

Four are practicing, and four are established in their fruits; This Sangha is upright, endowed with wisdom and virtue.

The Buddha describes the cause and condition for why a woman neither sits in public assemblies, nor pursues occupations, nor journeys to Kamboja.

“A woman is |irritable::prone to anger [kodhana]|, Ānanda; a woman is |envious::jealous, covetous [issukī]|, Ānanda; a woman is |miserly::stingy, greedy [maccharī]|, Ānanda; a woman is |undiscerning::without wisdom [duppañña]|, Ānanda. This, Ānanda, is the cause and condition for why a woman neither sits in public assemblies, nor engages in work, nor journeys to Kamboja.”

The Buddha describes the three qualities that a bhikkhu should be endowed with to transcend Māra's domain and shine like the sun.

“Bhikkhus, a bhikkhu endowed with these three qualities transcends |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|'s domain and shines like the sun. What three? Here, bhikkhus, a bhikkhu is endowed with: The perfected aggregate of |virtue::ethical conduct, moral integrity [sīla]|, the perfected aggregate of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the perfected aggregate of |wisdom::distinctive knowledge, discernment [paññā]|—a bhikkhu endowed with these three qualities transcends Māra's domain and shines like the sun.”

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]|.”

A deity asks the Buddha on how many things should one cut off, abandon, and develop to cross over the flood.

[The Blessed One]: "|Five should one cut off::Five lower fetters of view of personal existence, doubt, adherence to rules and observances, sensual desire, and ill will should be cut off.|, |five should one abandon::Five higher fetters of desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance should be abandoned.|, |five further should one develop::Five spiritual faculties of confidence, energy, mindfulness, collectedness, and wisdom should be further developed.|; When a bhikkhu has overcome |five clinging::Clinging at the five aggregates of form, feeling, perception, intentional constructs, and consciousness should be overcome.|, he is said to be one who has crossed over the flood."

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]|.”

Beings come together and associate according to disposition. Those with little learning come together and associate with those with little learning; and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with little learning::with little learning [appassutā]| come together and associate with those with little learning; the |indolent::lazy, inactive person, indolent [kusītā]| come together and associate with the indolent; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning; the |very learned::well educated, knowledgeable [bahussutā]| come together and associate with those with much learning; those |with energy aroused::with initiative [āraddhavīriyā]| come together and associate with those with energy aroused; the |wise::discerning, percipient [paññavanto]| come together and associate with the wise.

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

“Harmful conduct, and harmful views; Whoever is endowed, with these two mental qualities; After the breakup of the body, that |undiscerning person::immature person, one lacking in discernment, one who has not cultivated wisdom [duppañña]|, is reborn in hell.”

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

“On occasions that inspire a sense of urgency, the wise should be moved; With continuous effort, the discerning bhikkhu, examines carefully with wisdom.

Approaching wrongness leads to failure, not success. Approaching rightness leads to success, not failure.

"Bhikkhus, approaching wrongness leads to failure, not success. How does this happen? 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; for one with wrong collectedness, wrong wisdom arises; for one with wrong wisdom, false liberation arises. Thus, bhikkhus, approaching wrongness leads to failure, not success.

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

... among those with |great wisdom::profound understanding [mahāpaññā]| is |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]|.

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

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

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.

For the Blessed One having overcome sensual desires, fares onward, like the sun illuminating the earth with its radiance; O One |of vast wisdom::of extensive distinctive knowledge, discernment [bhūripañña]|, to me whose wisdom is but small, explain the Dhamma, so that I might understand; The abandoning, right here, of birth and old age.”

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

And what, bhikkhus, are the things that should be personally realized by directly knowing? Wisdom and liberation — these are called, bhikkhus, the things that should be realized by directly knowing.

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

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

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; those |with fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

Beings come together and associate according to disposition. The morally reckless come together and associate with the morally reckless; and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The morally |reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; those with little |learning::with little learning [appassutā]| come together and associate with those with little learning; the |undiscerning::without wisdom [duppaññā]| come together and associate with the undiscerning; the |conscientious::honorable [ottappa]| come together and associate with the conscientious; the very |learned::well educated, knowledgeable [bahussutā]| come together and associate with those with much learning; the |wise::discerning, percipient [paññavanto]| come together and associate with the wise.

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

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

The Buddha explains to the bhikkhus that the eye, ear, nose, tongue, body, and mind are impermanent, changing, and becoming otherwise. One who has faith and conviction in these phenomena is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of awakened beings, and is incapable of performing an action that would lead to rebirth in lower realms.

Bhikkhus, one for whom these phenomena are accepted through wisdom after pondering over them to a sufficient degree is called a dhamma-follower, who has entered the fixed course of rightness, entered the plane of awakened beings, has left behind the plane of ordinary individuals; such a one is incapable of performing an action that would lead to rebirth in hell, the animal realm, or the realm of ghosts; and is incapable of dying without having realized the fruit of stream-entry.

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

Which four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One; endowed with experiential confidence in the teachings of the Buddha — Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise; endowed with experiential confidence in the Sangha — Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world; endowed with the virtues dear to the Noble Ones, complete, pure, free of blemish, spotless, liberating, praised by the wise, beyond reproach, conducive to |collectedness::concentration|.

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

"That brahmin who has renounced |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, not huffy, free from impurities, and self-restrained; Who has realized the highest wisdom and fulfilled the spiritual life, in accordance with the |Dhamma::the nature of reality, the ultimate truth [dhamma]|, he could speak about Brahman; for him, there is no |prominence::arroagance, conceit, self-importance [ussada]| anywhere in the world."

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

Which four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha — Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One; endowed with experiential confidence in the teachings of the Buddha — Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise; endowed with experiential confidence in the Sangha — Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals - this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world; endowed with the virtues dear to the Noble Ones, complete, pure, free of blemish, spotless, liberating, praised by the wise, beyond reproach, conducive to |collectedness::concentration|.

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

... among those with |great wisdom::profound understanding [mahāpaññā]| is |Khemā::wife of King Bimbisāra; foremost bhikkhunī of the Buddha in great wisdom [khemā]|.

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

Relying on the Well-Gone One, lay persons, seeking household life; Place faith in the |Arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, |meditators::yogis [jhāyi]| possessing noble wisdom.

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

One should associate only with the good, with the good, one should foster close associations; Having understood the good teaching, |wisdom::distinctive knowledge, discernment [paññā]| is gained, but not from another.

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

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

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

If I wished, 'Through the complete wearing away of the mental defilements, may I dwell in the taintless liberation of mind and liberation by wisdom, having realized it with direct knowledge in this very life,' I achieved the ability to witness it, whenever the conditions were present."

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

“There is that kind of wealth, Ugga, this I don't deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and disagreeable heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, or disagreeable heirs. What seven? The wealth of |faith::confidence, conviction, trust [saddha]|, the wealth of |virtue::moral conduct, ethical behavior [sīla]|, the wealth of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the wealth of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the wealth of |learning::studying, understanding, acquiring knowledge [suta]|, the wealth of |generosity::sharing, relinquishment [cāga]|, and the wealth of |wisdom::distinctive knowledge, discernment [paññā]|. These seven kinds of wealth, Ugga, cannot be taken away by fire, water, kings, thieves, or disagreeable heirs.

A laywoman should wish for her son to become like the foremost lay disciples Citta and Hatthaka, and if he goes forth, wish that acquisitions, respect, and popularity not come upon him while he is still a trainee.

‘But if, dear, you go forth from the household life into homelessness, then you should become like Sāriputta and Moggallāna’—for, bhikkhus, this is the measure and standard for my bhikkhu disciples, namely, |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and |Moggallāna::foremost disciple of the Buddha in psychic power; lit. Moggallāna the great [moggallāna]|.

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

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

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

Learned and a doer of merit, though this life is short; After the body's break-up, that |discerning one::one who has cultivated wisdom [sappañña]| is reborn in a heavenly world.”

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

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

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

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

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

of little learning and not having made merit, with a little life left here; After the body's break-up, that |undiscerning one::immature person, one lacking in discernment, one who has not cultivated wisdom [duppañña]| is reborn in a state of misfortune.”

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

In this case, bhikkhus, when a person gains internal tranquility of mind but does not gain insight into phenomena through higher wisdom, that person, relying on internal tranquility of mind, should make an effort for insight into phenomena through higher wisdom. In this way, in due course, that person gains both internal tranquility of mind and insight into phenomena through higher wisdom.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

What four? Here, friend, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha: 'Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.' He is endowed with experiential confidence in the teachings of the Buddha: 'Indeed, the Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.' He is endowed with experiential confidence in the Sangha: 'Indeed, the Sangha of the Blessed One's disciples is practicing the good way, practicing the upright way, practicing the knowledgeable way, practicing the proper way; these are the four pairs of persons, the eight types of individuals—this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' He is endowed with virtues that are dear to the Noble Ones—unbroken, unblemished, not patchy, untarnished, liberating, praised by the wise, not clung to, |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.

The Buddha explains the three types of persons existing in the world based on their mental qualities.

And what, bhikkhus, is the person with a mind like a diamond? Here, bhikkhus, a certain person, through the wearing away of the |taints::defilements|, realizes with direct knowledge and attains in this very life the taintless liberation of mind and liberation by wisdom, and dwells in it. Just as, bhikkhus, there is nothing that can break a diamond, whether it be a gem or a rock, so too, bhikkhus, here a certain person, through the wearing away of the |taints::defilements|, realizes with direct knowledge and attains in this very life the taintless liberation of mind, liberation by wisdom, and dwells in it. This is called the person with a mind like a diamond.

DhammaPada verses 21-32 share the distinct path and outcomes of diligence and negligence. On seeing this clearly, the wise guard diligence like the most important wealth. One devoted to diligence burns away all fetters, is incapable of decline, and is near to Nibbāna.

|Immature::lacking in discernment or good sense, child-like in understanding [bāla]|, |unwise::one lacking discernment, who has not cultivated wisdom [dummedhī]| persons, indulge in negligence; But the wise one guards diligence, like the |most important::best, foremost [seṭṭha]| wealth.

Ajita asks the Buddha a series of questions about the nature of the world, the currents of defilements, how to overcome name and form and the conduct of those who have comprehended the Dhamma.

“Whatever currents there are in the world, (Ajita,” the Blessed One said) “|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]| is the barrier against them; I say this as the restraint of the currents, They are fully held back by |wisdom::distinctive knowledge, discernment [pañña]|.”

The Buddha describes three occasions when divine sounds arise among the gods.

Again, bhikkhus, whenever at the time a noble disciple, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwells having attained the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, realizing it for himself with |direct knowledge::experiential understanding [abhiññāya]| here and now, at that time a divine sound arises among the gods: ‘This noble disciple, victorious in battle, having conquered the very forefront of the battlefield, now dwells at ease.’ This, bhikkhus, is the third divine sound that arises among the gods on such occasions. These, bhikkhus, are the three divine sounds that arise among the gods at specific times.”

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

What four? Here, bhikkhus, a disciple of the Noble Ones is endowed with experiential confidence in the Buddha: 'Indeed, the Blessed One is the Worthy One, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One.'

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

|Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| truly is endowed with wisdom, with virtue and |tranquility::calmness, serenity, stillness, peace [upasama]|; Even a bhikkhu who has gone beyond, at best can only equal him.”

Beings come together and associate according to disposition. Those with wrong views come together and associate with those with wrong views, and similar for the other eight factors. Those with right views come together and associate with those with right views, and similar for the other eight factors.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those |with wrong views::with false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]| come together and associate with those with wrong views; those |with wrong intentions::with wrong notions, ideas, concepts [micchāsaṅkappa]| come together and associate with those with wrong intentions; those |with wrong speech::speaking wrongly [micchāvācā]| come together and associate with those with wrong speech; those |with wrong actions::with wrong behavior [micchākammanta]| come together and associate with those with wrong actions; those |with wrong livelihood::having a wrong mode of living [micchāājīva]| come together and associate with those with wrong livelihood; those |with wrong effort::with incorrect endeavor [micchāvāyāma]| come together and associate with those with wrong effort; those |with wrong mindfulness::with muddle-mindedness, of forgetful nature [micchāsati]| come together and associate with those with wrong mindfulness; those |with wrong collectedness::with imperfect stability of mind, with incorrect mental composure [micchāsamādhi]| come together and associate with those with wrong collectedness; those with |wrong wisdom::with wrong discernment, with incorrect understanding [micchāñāṇī]| come together and associate with those with wrong wisdom; those with |wrong liberation::with wrong release, with wrong freedom [micchāvimuttī]| come together and associate with those with wrong liberation.

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

“Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? When one knows and sees: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ there is the wearing away of the taints. When one knows and sees: ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|,’ there is the wearing away of the taints. The wearing away of the taints, bhikkhus, is for one who knows and sees thus.”

With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

Bhikkhus, for a person with wrong view, his wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong collectedness, wrong wisdom, and false liberation, as well as any bodily actions undertaken in accordance with his view, any verbal actions, any mental actions undertaken in accordance with his view, all intentions, desires, aspirations, and formations, all those phenomena lead to what is undesirable, unwanted, unpleasant, unbeneficial, and suffering. What is the reason for this? Because, bhikkhus, his view is corrupted.

The Buddha describes 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 has crossed over, standing on the shore, an awakened one? Here, bhikkhus, a certain person, through the complete wearing away of the mental defilements, has attained the taint-free release of mind and release by wisdom, having realized it by |direct knowledge::experiential understanding [abhiññāya]| in this very life, and dwells having attained it. This is called the person who has crossed over, standing on the shore, a brāhmin.

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

Having known the happiness of debtlessness, and furthermore, the happiness of ownership; A mortal enjoying the happiness of using wealth, by that, |sees clearly::understands with insight [vipassati]| with wisdom.

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.

Indeed the |injurious [actions]::harmful, bad, potentially evil intentions or actions [pāpa]| committed by oneself, born from oneself, arising from oneself; Crush the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|, like a diamond crushes a rock-made jewel.

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

“Bhikkhus, whoever among ascetics or brahmins do not truly understand: ‘|This is suffering::the inherent unsatisfactoriness and stress woven into conditioned existence, including birth, aging, illness, and death [idaṁ + dukkha]|,’ ‘|This is the arising of suffering::the cause for the arising suffering is craving, accompanied by delight and lust, seeking pleasure in sensuality, existence, and non-existence; this craving perpetuates the cycle of conditioned existence [ayaṁ + dukkhasamudaya]|,’ ‘|This is the ending of suffering::the complete cessation of craving—its fading away, dispassion, and letting go—resulting in the ending of the cycle of suffering; this is the peace of Nibbāna, free from clinging and becoming [ayaṁ + dukkhanirodha]|,’ and ‘|This is the way of practice leading to the ending of suffering::the Noble Eightfold Path—a gradual training in right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness; it is the path that cultivates ethical discipline, mental stillness, and wisdom, leading to the cessation of suffering [ayaṁ + dukkhanirodhagāminī + paṭipadā]|’ — such individuals are not, in my view, true ascetics or true brahmins. They are not regarded as ascetics among ascetics nor as brahmins among brahmins. And furthermore, these venerable ones do not live having directly realized and attained, in this very life, the |true goal of renunciation::goal of monkhood, epithet of Nibbāna [sāmaññattha]| or the |goal of Brahmanhood::the purpose of being a brahmin, epithet of Nibbāna [brahmaññattha]|.

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

Here, bhikkhus, one person gains internal tranquility of mind but does not gain insight into phenomena through higher wisdom. Here, bhikkhus, another person gains insight into phenomena through higher wisdom but does not gain internal tranquility of mind. Here, bhikkhus, another person neither gains internal tranquility of mind nor gains insight into phenomena through higher wisdom. And then there is a person who gains both internal tranquility of mind and gains insight into phenomena through higher wisdom.

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

9. For one with |right wisdom::with correct distinctive knowledge [sammappaññāya]|, bhikkhus, wrong wisdom is worn away; and the multitude harmful, unwholesome qualities that arise due to wrong wisdom, they too are worn away for him. And due to right wisdom, multitude wholesome qualities reach full development by cultivation.

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

Even if one were to live a hundred years, |undiscerning::without wisdom [duppañña]| and distracted; Better is a single day of life, of a |discerning::wise, insightful| person who meditates.

The Venerable Rādha asks the Buddha on how to know and see so that the underlying tendencies to self-identification, possessiveness, and conceit cease to arise.

“Any kind of |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects; first of the five aggregates [rūpa]| whatsoever, Rādha, whether past, future, or present, internal or external, gross or subtle, deficient or refined, far or near—all form is to be seen with proper wisdom as it truly is: ‘This is not mine, this I am not, this is not my self.’

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

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

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

The one whom the wise praise, |having examined::investigating, learning about [anuvicca]| day by day; Of |flawless conduct::unbroken conduct [acchiddavutti]| and |sound judgement::one who is discerning [medhāvī]|, endowed with virtue, |collectedness::composure, concentration [samāhita]|, and wisdom—

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 are |of great wisdom::very wise [mahāpaññā]|. Do you see Moggallāna walking back and forth with many bhikkhus?"

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

Furthermore, bhikkhus, a trainee bhikkhu understands the five faculties: the faculty of |confidence::faith|, the faculty of energy, the faculty of mindfulness, the faculty of |collectedness::concentration|, and the faculty of wisdom. He knows their tendencies, highest points, fruits, and final goals. He does not experience them with the body but sees them clearly with wisdom. This too, bhikkhus, is a method by which a trainee bhikkhu, standing on the plane of a trainee, understands: 'I am a trainee.'

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

3) And what kind of person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to with honor and respect? Here, bhikkhus, a certain person is |excelling::exceeding, distinguished [adhika]| in virtue, collectedness, and wisdom. Such a person, bhikkhus, should be associated with, should be kept company with, and should be closely attended to with honor and respect. For what reason? [Because one considers:] 'In such a way, in the areas where my development of virtue is deficient, it will be brought to fulfillment; and in the areas where my development of virtue is fulfilled, it will be assisted with wisdom in various respects. In the areas where my development of collectedness is deficient, it will be brought to fulfillment; and in the areas where my development of collectedness is fulfilled, it will be assisted with wisdom in various respects. In the areas where my development of wisdom is deficient, it will be brought to fulfillment; and in the areas where my development of wisdom is fulfilled, it will be assisted with wisdom in various respects.' Therefore, such a person should be associated with, should be kept company with, and should be closely attended to with honor and respect.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning; the |faithful::confident, believing, devoted, trusting [saddha]| come together and associate with the faithful; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; the |wise::discerning, percipient [paññavant]| come together and associate with the wise.

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.

But one who takes refuge, in the Buddha, the Dhamma, and the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|; Sees the Four Noble Truths, |with right wisdom::correct understanding [sammappaññāya]|.

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, through the wearing away of the |mental defilements::mental outflows, taints, corruptions [āsava]|, the bhikkhu dwells—having directly realized and attained in this very life—the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, achieved by his own direct knowledge. This is the third knowledge he has attained: ignorance has been dispelled, knowledge has arisen, darkness has been dispelled, light has arisen—as it occurs for one who is diligent, with continuous effort, and determined.

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

"Just so, venerable sir, it is known to me by the principle: 'Those who were fully enlightened ones in the past, all those blessed ones, having abandoned the five hindrances, mental impurities that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are, fully awakened to the unsurpassed perfect enlightenment. Those who will be fully enlightened ones in the future, all those blessed ones, having abandoned the five hindrances, mental impurities that weaken wisdom, with minds well established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are, will fully awaken to the unsurpassed perfect enlightenment. The Blessed One also, now, the fully enlightened one, having abandoned the five hindrances, mental impurities that weaken wisdom, with mind well established in the four foundations of mindfulness, having developed the seven factors of awakening as they truly are, has fully awakened to the unsurpassed perfect enlightenment.'"

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

Moreover, bhikkhus, through the development and frequent practice of these four bases of psychic powers, the bhikkhu Moggallāna, with the wearing away of the mental defilements, realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and having entered upon it, dwells in it."

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

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

Venerable Kaccānagotta asks the Buddha about right view, and the Buddha explains how the world depends on a duality of existence and non-existence, and how the Tathāgata teaches the Dhamma by the middle way.

But for one who sees the arising of the world as it really is with correct wisdom, the notion of non-existence in regard to the world does not occur. And for one who sees the ending of the world as it really is with correct wisdom, the notion of existence in regard to the world does not occur.

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 the acquisition of wisdom ... the growth of wisdom ... the expansion of wisdom ... to great wisdom ... to widespread wisdom ... to abundant wisdom ... to profound wisdom ... to extraordinary wisdom ... to vast wisdom ... to ample wisdom ... to quick wisdom ... to agile wisdom ... to joyful wisdom ... to rapid wisdom ... to sharp wisdom ... to penetrating wisdom. What one factor? Mindfulness of the body. This one factor, bhikkhus, when developed and extensively cultivated, leads to the acquisition of wisdom ... the growth of wisdom ... the expansion of wisdom ... to great wisdom ... to widespread wisdom ... to abundant wisdom ... to profound wisdom ... to extraordinary wisdom ... to vast wisdom ... to ample wisdom ... to quick wisdom ... to agile wisdom ... to joyful wisdom ... to rapid wisdom ... to sharp wisdom ... to penetrating wisdom."

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

"Bhikkhus, beings come together and associate |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. The |faithless::without confidence, without conviction [assaddha]| come together and associate with the faithless; the |unashamed::shameless, without conscience [ahirika]| come together and associate with the unashamed; the |morally reckless::fearlessness of wrongdoing, lack of prudence [anottappa]| come together and associate with the morally reckless; those with |little learning::ignorant, uneducated [appassuta]| come together and associate with the little learned; the |lazy::procrastinating, inactive person, indolent [kusīta]| come together and associate with the lazy; the |unmindful::forgetful, muddle-minded [muṭṭhassatī]| come together and associate with the unmindful; the |undiscerning::without wisdom [duppañña]| come together and associate with the undiscerning.

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, your aggregate of collectedness, your aggregate of wisdom, your aggregate of liberation, or your aggregate of the wisdom and vision of liberation?"

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 |wisdom::distinctive knowledge, discernment [pañña]| 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 superior to my own, to whom I could honor and respect and dwell in dependence on.

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

In the same way, bhikkhus, when the Tathāgata arises in the world, the Arahant, perfectly Awakened One, accomplished in wisdom and conduct, who has reached the destination, knower of the world, the unsurpassed guide of trainable persons, the teacher of gods and humans, Buddha, Fortunate One, he teaches the Dhamma thus: 'Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the |arising::appearance, origination [samudaya]| of form, such is the |passing away::disappearance, vanishing, subsiding [atthaṅgama]| of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.'

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

"Relying on what is seen, without inquiring further, Māgaṇḍiya," [the Blessed One said] you have become confused over things tightly grasped; But from this you have not gained even an |inkling of understanding::a trace of wisdom [aṇu + sañña]|, therefore, you consider it to be completely confused.

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, when insight is developed, what purpose does it serve? Wisdom is cultivated. When wisdom is cultivated, what purpose does it serve? |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned.

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 |wisdom::distinctive knowledge, discernment [pañña]| 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 superior to my own, to whom I could honor and respect and dwell in dependence on.

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.

"Bhikkhus, I |investigated::practiced, engaged in [acariṁ]| the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in the |earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, and whatever gratification there is in the earth element, I |directly experienced::achieved [tadajjhagamā]| it. As far as the gratification in the earth element goes, it has been thoroughly seen by me with |wisdom::distinctive knowledge, discernment [paññā]|. Bhikkhus, I investigated the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the earth element, and whatever drawback there is in the earth element, I directly experienced it. As far as the drawback in the earth element goes, it has been thoroughly seen by me with wisdom. Bhikkhus, I investigated the |escape::way out, remedy [nissaraṇa]| in regard to the earth element, and whatever escape there is in regard to the earth element, I directly experienced it. As far as the escape in regard to the earth element goes, it has been thoroughly seen by me with wisdom.

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

And why, bhikkhus, is talk of wisdom a difficult topic for the unwise? An unwise person, when discussions of wisdom are taking place, clings, becomes angry, upset, resists strongly, and displays anger, aversion, and disapproval. What is the reason for this? Indeed, they do not see nor possess the wealth of wisdom within themselves, nor do they derive any joy or delight from it. Therefore, for the unwise, talk of wisdom is difficult.

Dhammapada verses 360–382 depict the ideal bhikkhu as one who restrains the senses, body, speech, and mind, leading to freedom from suffering. Emphasis is placed on mindfulness, inner joy, collectedness, and self-reliance. Through discipline and reflection, the bhikkhu advances towards the peace of Nibbāna, shining like the moon freed from clouds.

There is no |jhāna::right collectedness, stillness of mind. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]| for the |unwise::lacking in discernment or good sense, immature [apañña]|, and no wisdom for one who does not [train for] jhāna; But in whom both jhāna and wisdom are found, he is truly near to Nibbāna.

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

Through living together, great king, |virtue::ethical conduct, moral integrity [sīla]| can be known. But that is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is |wise::discerning, percipient [paññavant]|, not |undiscerning::without wisdom [duppañña]|. Through dealings, great king, |integrity::goodness, honesty [soceyya]| can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through |adversity::misfortune, distress [āpadā]|, great king, |resilience::steadfastness, fortitude [thāmas]| can be known. But that too is only known over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning. Through |discussion::conversation [sākaccha]|, great king, wisdom can be known. But that too is known only over a long time, not a short time; by one who is attentive, not inattentive; by one who is wise, not undiscerning."

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

Further, again, bhikkhus, the Tathāgata dwells having personally realized with direct knowledge the wearing away of the mental defilements, experiencing the liberation of mind and liberation by wisdom, in the visible state. 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. Bhikkhus, these are the six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching.

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

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

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

1) Here, venerable sir, for a bhikkhu who has exhausted the defilements, all |formations::intentional constructs, intentions, karmic activity [saṅkhārā]| are seen as |impermanent::unstable, transient, unreliable [anicca]|, rightly, with perfect wisdom. 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.'

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.

Everywhere, these currents [of craving] flow, creepers sprout and take root; Seeing that the creeper has sprung up, cut off its root with |wisdom::distinctive knowledge, discernment [pañña]|.

The heart essence of the Buddha's original teachings

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

The Buddha presents a series of similes for the five aggregates - physical form is akin to a lump of foam, feelings akin to water bubbles, perception like a mirage, intentional constructs are like a tree without a core, and consciousness is similar to a magic trick.

This body too, when comprehended By the one with great wisdom; Is seen as having abandoned the three |things::life, heat, and consciousness|, Form as discarded.

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

And what, bhikkhus, is right view? That which, bhikkhus, is |wisdom::insight, knowing [ñāṇa]| of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, wisdom of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, wisdom of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, wisdom of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|—this is called right view, bhikkhus.

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

Having overcome |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]| and conquering death, one who, through effort, has attained the |wearing away of rebirth::extinction of rebirth [jātikkhaya]|; Such a sage, of great wisdom, a knower of the world, is |not identified with::not fashioned by, not constructed by [atammaya]| anything at all.

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

And how, bhikkhus, does a person attain final Nibbāna with exertion in this very life? Here, bhikkhus, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the unpleasantness of food, recognizing disenchantment in the entire world, and observing impermanence in |all conditions::all activities, all processes, all fabrications, all formations [sabbasaṅkhāra]|. Moreover, the perception of death is well established within him. He lives relying on these five powers of a trainee: the power of |faith::confidence, conviction, trust [saddha]|, the power of |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |energy::persistence, willpower, determination [vīriya]|, 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 with exertion in this very life. Thus, bhikkhus, a person attains final Nibbāna with exertion in this very life.

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."

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

6 Venerable sir, it is not unusual that when the Sangha is invited, deities come to me and announce: 'Such and such a bhikkhu is liberated in both ways, such and such is liberated by wisdom, such and such is a body-witness, such and such has attained through view, such and such is liberated by confidence, such and such is a follower of the Dhamma, such and such is a follower of faith, such and such is virtuous and has good qualities, such and such is immoral and has bad qualities.' However, venerable sir, when I serve the Sangha, I do not notice myself arousing the thought: 'I will give more to this one, less to that one.' Instead, venerable sir, I give with an impartial mind. This, venerable sir, is the sixth wonderful and marvelous quality that is found in me.

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.

> After the Buddha's passing, a record of what he said was maintained as an oral tradition. Those who heard the teachings would periodically meet with others for communal recitations of what they had heard and memorized. In due course, these recitations from memory were written down, laying the basis for all subsequent Buddhist literature. The Pāli Canon is one of the earliest of these written records and the only complete early version that has survived intact. Within the Pāli Canon, the texts known as the Nikāyas have the special value of being a single cohesive collection of the Buddha's teachings in his own words. These teachings cover a wide range of topics; they deal not only with renunciation and liberation, but also with the proper relations between husbands and wives, the management of the household, and the way countries should be governed. They explain the path of spiritual development—from generosity and ethics, through mind training and the realization of wisdom, all the way up to the attainment of liberation."

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, through the wearing away of the mental defilements, one realizes for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it."

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, through the wearing away of the mental defilements, one realizes for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it."

The Buddha explains the four qualities that lead to the benefit and happiness in this life and in the future life.

3 What, Byagghapajja, is |good friendship::friendship with wholesome persons [kalyāṇamittatā]|? Here, Byagghapajja, a son of a good family, wherever he lives, whether in a village or a town, there, he should associate with householders or their sons, whether young or old with moral virtue, whether endowed with faith, virtue, generosity, and wisdom. He should stand with them, converse with them, and engage in discussions with them. He should emulate the faith of those endowed with faith, the virtue of those endowed with virtue, the generosity of those endowed with generosity, and the wisdom of those endowed with wisdom. This, Byagghapajja, is called good friendship.

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, this thought occurred to me: ‘What is it that, when present, leads to birth? ... leads to |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|? ... leads to |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|? ... leads to |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|? ... leads to |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|? ... leads to |contact::sense impingement, raw experience, touch [phassa]|? ... leads to |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]|? ... leads to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|? Dependent on what does name and form arise?’ Then, bhikkhus, through wise attention, there took place in me a breakthrough by wisdom: ‘When |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [viññāṇa]| is present, name and form arise; dependent on consciousness, name and form arise.’ Then, bhikkhus, this thought occurred to me: ‘What is it that, when present, leads to consciousness? Dependent on what does consciousness arise?’ Then, bhikkhus, through wise attention, there took place in me a breakthrough by wisdom: ‘When name and form are present, consciousness arises; dependent on name and form, consciousness arises.’

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

"What do you think, Sāḷha, is there |non-delusion::wisdom, clear understanding, sanity, freedom from ignorance [amoha]|?"

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, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having directly realized and attained in this very life the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, achieved by one's own direct knowledge,' he is capable of realizing it, there being a suitable basis.

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

4 And what is the |unsurpassable in training::the highest in learning or training [sikkhānuttariya]|? Here, bhikkhus, someone trains in elephant-riding, trains in horse-riding, trains in charioteering, trains in archery, trains in swordsmanship, or trains in various skills; or else they train under an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this training—I do not deny it. But this kind of training is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna. However, when one with settled faith, grounded in affection, and full of confidence trains in the |higher virtue::higher conduct [adhisīla]|, the |higher mind::meditation, mental development, higher consciousness, [adhicitta]|, and the |deeper understanding::higher wisdom, insight [adhipaññā]| in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| declared by the Tathāgata, this, bhikkhus, is the unsurpassable in training. This kind of training leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of discomfort and distress, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in training. Such is the unsurpassed sight, the unsurpassed hearing, the unsurpassed acquisition, and the unsurpassed training.

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

When the |sage::seer, hermit, monk [munī]|, the brahmin, realizes this for himself through |silence::wisdom, sagacity [mona]|; Then he is freed from both |form::material or fine-material existence [rūpa]| and |formless::immaterial phenomena [arūpa]| [existences], and from |pleasure and pain::ease and discomfort, happiness and sorrow [sukhadukkha]|."

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

Bhikkhus, wisdom is a root of the wholesome. When a person endowed with wisdom chooses to act through body, speech, or mind, that too is wholesome. When such a person, with a mind not overcome by illusion, doesn't cause 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 wholesome. Thus, from wisdom, arising due to wisdom, originating in wisdom, and conditioned by wisdom, many wholesome qualities come into being. Such a person, bhikkhus, is referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya.

The Buddha explains the development of mindfulness of breathing and its benefits in fulfilling the four establishments of mindfulness, the seven factors of awakening, and clear knowing and release.

"When a bhikkhu with wisdom investigates, explores, and fully examines that state, persistence is aroused unflaggingly. When, Ānanda, for the bhikkhu, his examination of that state with wisdom leads to persistence, unfaltering, at that time, the awakening factor of energy is aroused in the bhikkhu, he develops the awakening factor of energy, and the awakening factor of energy reaches the culmination of its development in the bhikkhu."

An Anthology of Discourses from the Pali Canon

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

The Buddha prior to his full awakening reflects on how the world has fallen into trouble and discovers the escape from suffering through wise attention and insight into dependent co-arising.

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.

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

Bhikkhus, when a person immersed in |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| |constructs::formulates, fabricates, fashions, generates [abhisaṅkharoti]| a meritorious intention, their consciousness is directed towards a meritorious destination. If they construct a demeritorious intention, their consciousness is directed towards a demeritorious destination. If they construct an |imperturbable::motionless, perfectly still [āneñja]| intention, their consciousness is directed towards the imperturbable. But bhikkhus, when a bhikkhu has abandoned ignorance and aroused wisdom, then, with the fading away of ignorance and the arising of wisdom, they neither construct meritorious intention, nor demeritorious intention, nor an imperturbable intention. Not constructing, not intending, they do not cling to anything in the world. By not clinging, they remain |without agitation::without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining without agitation, they personally attain final Nibbāna.

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

"And Ānanda, who indeed is the laywoman Migasālā—an |immature person::lacking in discernment or good sense, child-like in understanding [bāla]|, inexperienced, and influenced by her mother's mind and wisdom; and who can understand the superior and inferior faculties of individuals? There are, Ānanda, these six kinds of persons found existing in the world. What six?

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

Bhikkhus, if a bhikkhu should aspire: 'May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having directly realized and attained in this very life the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, achieved by one's own direct knowledge,' 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 Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

Here, a bhikkhu, having seen a form with the eye, |is drawn to::is inclined to, is resolved on [adhimuccati]| |agreeable forms::agreeable forms—cherished, delightful, or endearing appearances, objects, beings (such as people or animals) [piyarūpe]|, and |is repelled by::is hostile to [byāpajjati]| disagreeable forms. He dwells without having set up mindfulness of the body, |with a constricted mind::with an unwholesome mind [parittacetasa]|. And he does not understand |as it truly is::as it has come to be, in reality [yathābhūta]|, that |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| wherein, those arisen |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities cease without remainder.

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? Here, a bhikkhu develops the faculty of wisdom, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called the way of practice leading to the unconditioned.

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? Here, a bhikkhu develops the faculty of wisdom, which leads to seclusion, leads to dispassion, leads to cessation, culminates in letting go. This, bhikkhus, is called 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 directly knowing.

5) Furthermore, bhikkhus, the bhikkhu's |object of contemplation::object under review, reviewing of mental states [paccavekkhaṇānimitta]| is |well grasped::correctly understood, firmly retained [suggahita]|, well attended to, |well reflected upon::carefully considered and examined [sūpadhārita]|, and |thoroughly penetrated::completely comprehended [suppaṭividdha]| by |wisdom::distinctive knowledge, discernment [pañña]|. Just as, bhikkhus, a person standing might clearly observe someone seated, or a seated person might clearly observe someone lying down. In the same way, bhikkhus, the bhikkhu's object of contemplation is well grasped, well attended to, well reflected upon, and thoroughly penetrated by wisdom. This, bhikkhus, is the fifth cultivation of the noble fivefold right collectedness.

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

“Rāhula, whatever internally, belonging to oneself, is solid, solidified, and clung to, that is, hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, |membranes::pleura [kilomaka]|, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to — this is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: 'This is not mine, this I am not, this is not my self.' Having seen it thus with proper wisdom, one becomes |disenchanted with::disillusioned with [nibbindati]| the earth element, and the mind becomes |dispassionate::detached [virājeti]| towards the earth element.

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

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

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

"Whatever form, bhikkhu, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever feeling, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all feeling: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever perception, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all perception: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever intentional constructs, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all intentional constructs: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. Whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness: 'This is not mine, this I am not, this is not my self,' thus, it is seen as it really is with right wisdom. This is how, bhikkhu, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit."

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

At one time, the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| and the venerable |Mahākoṭṭhika::Venerable Mahākoṭṭhika is regarded as the foremost disciple of the Buddha in analytical understanding [mahākoṭṭhika]| were staying in the Deer Park at Isipatana near Varanasi. Then, when it was evening, the venerable Mahākoṭṭhika emerged from seclusion and approached the venerable Sāriputta. Having drawn near, he exchanged polite greetings with the venerable Sāriputta. After this courteous and friendly exchange, he sat down to one side. Seated there, the venerable Mahākoṭṭhika said to the venerable Sāriputta:

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

Bhikkhus, if a bhikkhu of such virtue, such |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 such |wisdom::distinctive knowledge, discernment [paññā]| eats alms food consisting of choice hill rice along |with various sauces::with lentil curries [anekasūpa]| and |many spiced dishes::various curries [anekabyañjana]|, even that will be no obstacle for him. Just as a cloth that is defiled and stained becomes pure and bright when washed with clear water, or just as gold becomes pure and bright when heated in a furnace, so too, even if a bhikkhu of such virtue, such mental qualities, and such wisdom were to eat alms food consisting of choice hill rice along with various sauces and many spiced dishes, that would be no obstacle for him.

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

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he 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, he 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.

A detailed analysis of the four bases of psychic powers - collectedness arising from aspiration, energy, purification of mind, and investigation.

And how, bhikkhus, does a bhikkhu dwell continuously aware: 'As before, so after; as after, so before'? Here, bhikkhus, a bhikkhu's mindfulness of before and after is well grasped, well attended to, well sustained, and well penetrated by wisdom. Thus, bhikkhus, a bhikkhu dwells contemplating 'As before, so after; as after, so before.'

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

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

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

Bhikkhus, when ignorance is abandoned and |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]| has arisen in a bhikkhu, then with the fading away of ignorance and the arising of wisdom, he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self. By not clinging, he remains |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining unperturbed, he personally attains |complete quenching [of mental defilements]::complet cooling of mental defilements [parinibbuta]|.

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

"If this, venerable sir, is the path and the way of practice for the abandonment of the five lower fetters, then why are some bhikkhus said to be 'released by mind' and some bhikkhus are said to be 'released by wisdom'?"

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 right view that is noble, free from defilements, supramundane, and a factor of the path? ‘The wisdom, the faculty of understanding, the power of wisdom, the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as an factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|, the path factor of right view in one whose mind is noble, whose mind is free from defilements, who is endowed with the noble path and is cultivating the noble path.’ This is right view that is noble, free from defilements, supramundane, and a factor of the path.

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

And what, friends, is right view? It is the |wisdom::insight, knowing [ñāṇa]| of suffering, the wisdom of the arising of suffering, the wisdom of the ending of suffering, and the wisdom of the way of practice leading to the ending of suffering — this, friends, is called right view.

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.

As I dwelled |diligently::with carefulness, alertness, and care [appamatta]|, with continuous effort, and resolutely, a thought of sensual desire arose in me, bhikkhus. I then understood: 'This thought of sensual desire has arisen. It leads to |self-harm::injury, affliction [byābādha]|, to others' harm, and to the harm of both. It obstructs wisdom, is |afflictive::troublesome [vighātapakkhika]|, and is not conducive to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.' Reflecting in this way, bhikkhus, that 'It leads to self-harm,' it subsided in me; 'It leads to others' harm,' it subsided in me; 'It leads to the harm of both,' it subsided in me; 'It obstructs wisdom, is afflictive, and not conducive to Nibbāna,' it also subsided in me. Therefore, bhikkhus, whenever a thought of sensual desire arose, I immediately abandoned it, removed it, and completely eradicated it.

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.

What, friends, is the earth element? The earth element can be internal or external. What is the internal earth element? It is anything internally, belonging to oneself, that is solid, solidified, and clung to, that is, hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, |membranes::pleura [kilomaka]|, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung to — this is called the internal earth element. Both the internal earth element and the external earth element are simply the earth element. It should be seen with proper wisdom as it truly is: 'This is not mine, this I am not, this is not my self.' Having seen it thus with proper wisdom, one becomes disenchanted with the earth element, and the mind becomes |dispassionate::detached [virājeti]| towards the earth element.

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

But, bhikkhus, if one encourages, settles, and establishes their unbelieving parents in |experiential confidence::attainment of faith, success in confidence [saddhāsampadā]|, their immoral parents in |being accomplished in ethical conduct::attainment of virtue, moral success [sīlasampadā]|, their stingy parents in |success in charitableness::attainment of generosity [cāgasampadā]|, and their undiscerning parents in |being accomplished in wisdom::attainment of knowledge, success in understanding [paññāsampadā]| — in this way, bhikkhus, one has done enough for their parents and repaid them."

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.

‘Even if, Mahānāma, a noble disciple has clearly seen |as it truly is::as it has come to be, in reality [yathābhūta]| with proper wisdom that sensual pleasures provide little |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and that their |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| is even greater—yet if he does not attain the |joy and happiness::joyful pleasure associated with the first and second jhāna. You can read more on the factors of a jhāna in [AN 5.28](/an5.28) discourse. [pītisukha]| that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, or to something more peaceful than that, then he has not yet turned away from sensual pleasures. But when, Mahānāma, a noble disciple has clearly seen as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and he attains the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental states, or to something more peaceful than that, it is then that he no longer returns to sensual pleasures.

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

"Let that be, Venerable Gotama. Is there, Venerable Gotama, even one bhikkhu among your disciples who, by the wearing away of the mental defilements, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, the liberation by wisdom, and abides in it?"

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

7) Just as, bhikkhus, the great ocean is rich in many treasures, in various treasures, containing treasures in it such as pearls, gems, beryls, conches, crystals, corals, silver, gold, rubies, and emeralds; so too, bhikkhus, this Dhamma and Vinaya is rich in many treasures, in various treasures. These are the treasures in it: the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhāna]|, 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]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriya]|, the |five strengths::unshakable mental powers of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabala]|, the |seven factors of awakening::the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity. Read [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|. That this Dhamma and Vinaya is rich in many and various treasures, containing treasures in it such as the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five strengths, the seven factors of awakening, and the noble eightfold path; this, bhikkhus, is the seventh wonderful and marvelous quality of this Dhamma and Vinaya, which, seeing again and again, bhikkhus delight in.

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.

Bhikkhus, what kind of person is one liberated by wisdom? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms; however, having seen with wisdom, his taints are exhausted. This person is called one liberated by wisdom. For this bhikkhu too, I do not say, 'You must act with diligence.' Why is that? Because his diligence has been accomplished. He is incapable of negligence.

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.

10. Through the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the mental defilements, he realizes for himself, through direct knowledge, the taintless liberation of mind and liberation by wisdom. In this very life, having attained it, he abides in it.

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

For him, previously not having wisdom, there was craving, desire, passion. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was irritation, ill will, fault-finding. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. For him, previously not having wisdom, there was |ignorance::misapprehension of true reality|, |delusion::assumption making tendencies, absence of close examination and verification|. But for him, it is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. Therefore, a bhikkhu equipped in this way possesses the highest foundation of peace. For, bhikkhu, this is the supreme noble peace, that is, the pacification of lust, aversion, and confusion.

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.

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |undiscerning::without wisdom [duppañña]| and |muddled::stupid, dull, bewildered [eḷamūga]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being undiscerning and muddled, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being undiscerning and muddled. I am accomplished in wisdom. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones accomplished in wisdom.’ Seeing in myself this accomplishment in wisdom, I became even more at ease in dwelling in the forest.

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one's blemishes and blemish-free qualities.

So too, friend, those persons who |lack in faith::are without confidence, are without conviction [assaddha]|, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, |undiscerning::without wisdom [duppañña]|, uninformed—Venerable Sāriputta, with this exposition of the Dhamma, shapes them as if knowing their hearts with his heart.

The Buddha distinguishes pleasant abidings in the here and now from the way of effacement leading upwards to complete quenching. Effacement is shown as the gradual chipping away of defilements through restraint, cultivation of the noble eightfold path, and diligent training, culminating in the complete freedom of Nibbāna.

19. ‘Others could be with |wrong wisdom::with wrong discernment, with incorrect understanding [micchāñāṇī]|; we shall be with right wisdom here’—effacement should be practiced thus.

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [mettā]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.

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

“Who am I, sir, to know the lucidity of wisdom of the ascetic Gotama? One would surely have to be his equal to know ascetic Gotama’s lucidity of wisdom.”

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.

Having abandoned these five hindrances, impediments to the mind that weaken wisdom, secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he 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]|. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. Just as a skilled bath attendant or his apprentice might knead bathing powder in a bronze bowl, sprinkling water again and again until the lump becomes permeated with moisture, saturated inside and out, yet does not drip.

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

And what, friends, is the root of the wholesome? Contentment is a wholesome root, good-will is a wholesome root, |wisdom::choosing to carefully examine and independently verify| is a wholesome root — this, friends, is called the root of the wholesome.

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

When he has examined him and has seen that he is purified of things that provoke illusion, then he places faith in him. Filled with faith, he visits him and pays respect to him. Having paid respect to him, he |gives ear::directs attention [sota]|. Giving ear, he hears the Dhamma. Having heard the Dhamma, he remembers it. Having remembered the Dhamma, he examines the meaning of the teachings. Examining their meaning, he gains a reflective acceptance of those teachings. When he has gained a reflective acceptance of those teachings, |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| arises. When aspiration has arisen, he applies his will. Having applied his will, he |deliberates::weighs, contemplates, considers, cogitates, reflects, thinks. In this context, this is about examining the teachings deeply, judging their validity, weighing their meaning, measuring their significance, and deliberating and refining one's understanding. [tuleti]| it. Having deliberated it, he |strives::exerts, applies, endeavors [padahati]|. Resolutely striving, he realizes with the body the highest truth and personally experiences it by completely penetrating it with wisdom. In this way, Bhāradvāja, there is awakening to the truth; in this way one awakens to the truth; in this way we describe awakening to the truth. But there is not yet the final arrival at the truth.

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.

“Who am I, sir, to know the lucidity of wisdom of the ascetic Gotama? One would surely have to be his equal to know ascetic Gotama’s lucidity of wisdom.”

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.

Here, bhikkhus, some misguided persons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and analytical texts. Having thoroughly learned the Dhamma, they do not investigate the meaning of those teachings with wisdom. Not investigating the meaning with wisdom, they do not gain a reflective acceptance of them. They learn the Dhamma only for the sake of criticizing others and for winning in debates. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their long-term harm and suffering. What is the reason for this? It is because of their wrong grasp of the teachings.

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.

Sāriputta, there are certain ascetics and brahmins who hold this view and say: 'As long as a person is young, youthful, with black hair, endowed with the blessings of youth, and in the prime of life, he is endowed with the highest lucidity of wisdom. But when this person becomes old, elderly, advanced in years, having reached the final stage of life, being eighty, ninety, or a hundred years old, he declines from that lucidity of wisdom.' But it should not be seen like this, Sāriputta. I, Sāriputta, am now old, elderly, advanced in years, having reached the final stage of life, being eighty years old. Here, Sāriputta, I have four disciples who live for a hundred years, endowed with the highest mindfulness, retention, persistence, and lucidity of wisdom. Just as, Sāriputta, a strong archer, trained, practiced, experienced, with little difficulty could shoot an arrow across the shadow of a palm tree, so too, with such highest mindfulness, retention, persistence, and lucidity of wisdom, they might repeatedly ask me questions about the four foundations of mindfulness. Each time they asked, I would answer, and having answered, they would remember my answers and would not ask again about what had been answered. Except when eating, drinking, chewing, or savoring food, performing bodily functions, or resting to dispel fatigue, the Tathāgata's teaching of the Dhamma would remain uninterrupted, as would the Tathāgata's speech on the Dhamma and responses to questions. Even if these four disciples, who live for a hundred years, were to attend to me on a stretcher after a hundred years pass, there would be no change in the lucidity of the Tathāgata's wisdom.

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

Then, bhikkhus, it occurred to me: 'Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.' Then, bhikkhus, before long, I too, by my own directly knowing, entered and abided in that state.

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.

Then, Aggivessana, it occurred to me: 'Āḷāra Kālāma has |faith::confidence, conviction, trust [saddha]|, and I too have faith. Āḷāra Kālāma has |energy::willpower, determination [vīriya]|, and I too have energy. Āḷāra Kālāma has |mindfulness::awareness, presence [sati]|, and I too have mindfulness. Āḷāra Kālāma has |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and I too have collectedness. Āḷāra Kālāma has |wisdom::distinctive knowledge, discernment [pañña]|, and I too have wisdom. Suppose I strive to realize directly the state that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.' Then, before long, I too, by my own directly knowing, entered and abided in that state.