The Buddha explains the importance of accomplishment in wise attention in the development and cultivation of the noble eightfold path.

"Bhikkhus, just as the dawn precedes and predicts the rising of the sun, so too does accomplishment in wise attention precede and predict the arising of the noble eightfold path for a bhikkhu. For a bhikkhu accomplished in wise attention and careful attending, it is expected that he will develop and extensively cultivate the noble eightfold path.

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

Bhikkhus, for the wise person, though obstructed by ignorance and bound by craving, this body has arisen. Yet that same ignorance has been abandoned by the wise person, and that same craving has been exhausted. For what reason? Because, bhikkhus, the wise person has fulfilled the spiritual life rightly for the ending of suffering. Therefore, after the breakup of the body, the wise person does not fare on to a new body. Being freed from the body, they are freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are freed from suffering."

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

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

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

"Bhikkhus, I do not see any other single quality that causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. For one who attends wisely, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline."

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

Then, bhikkhus, the thought occurred to me: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose in me with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, aging and death arise; dependent on birth, aging and death arise.'

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

"Bhikkhus, I do not see any other single quality that causes unarisen factors of awakening to arise, or arisen factors of awakening to reach full development, as much as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. For one who gives wise attention, bhikkhus, unarisen factors of awakening arise, and arisen factors of awakening reach full development."

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

Then, bhikkhus, the thought occurred to the bodhisatta Vipassī: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Vipassī with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.'

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

Then, bhikkhus, the thought occurred to the bodhisatta Sikhī: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Sikhī with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.'

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

Then, bhikkhus, the thought occurred to the bodhisatta Vessabhū: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Vessabhū with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.'

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

Then, bhikkhus, the thought occurred to the bodhisatta Kakusandha: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Kakusandha with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.'

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

Then, bhikkhus, the thought occurred to the bodhisatta Koṇāgamana: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Koṇāgamana with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.'

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

Then, bhikkhus, the thought occurred to the bodhisatta Kassapa: 'What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?' Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for bodhisatta Kassapa with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: 'When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.'

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

"Bhikkhus, I do not see any other single quality that leads to such great benefit as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Wise attention, bhikkhus, leads to great benefit."

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."

Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Bhikkhus, in whoever resentment might arise, disregarding and non-attention should be applied towards that person. Thus, the resentment towards that person should be overcome.

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

Bhikkhus, these Four Noble Truths are |actual::true, real [tatha]|, unchanging, and not otherwise; therefore, they are called the Noble Truths.

The Buddha explains how frequently paying attention to certain things can lead to the arising and expansion of hindrances and awakening factors.

"1. Bhikkhus, by frequently paying attention to the things serving as a basis for |sensual desire::passion or lust for sensual pleasures [kāmarāga]|, unarisen sensual desire arises, and arisen sensual desire increases and expands.

The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

“Bhikkhus, a |wise person::someone who is astute, intelligent, learned, skilled [paṇḍita]| |aspiring::wishing, desiring [patthayamāna]| for the three kinds of |happiness::ease, comfort, pleasure, contentment [sukha]| should safeguard their |virtue::moral conduct, ethical behavior [sīla]|. What three? 1) 'May |praise::approval, acclaim, admiration [pasaṁsa]| come to me'—for this, a wise person should safeguard their virtue. 2) 'May |wealth::possessions, property, riches [bhoga]| arise for me'—for this, a wise person should safeguard their virtue. 3) 'Upon the breakup of the body, after death, may I be reborn in a good destination, a |heavenly world::a blissful realm, celestial world [sagga]|'—for this, a wise person should safeguard their virtue. These are the three kinds of happiness for which a wise person should safeguard their virtue.”

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

“Bhikkhus, I do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view grows as much as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Bhikkhus, for one who attends unwisely, unarisen wrong view arises, and arisen wrong view grows.”

The Buddha explains how difficult it is for an uninstructed person to become disenchanted with the mind. A learned disciple of the Noble Ones wisely applies the mind to dependent co-arising.

Therein, bhikkhus, a learned disciple of the Noble Ones, carefully and |wisely::properly, prudently, thoroughly, carefully [yoniso]| applies the mind to |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]| thus: ‘When this exists, that comes to be, with the arising of this, that arises; when this does not exist, that does not come to be, with the cessation of this, that ceases—

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

One who associates with the immature persons, |sorrows::grieves [socati]| for a long time; |Living together with::co-habitation with, close association with [saṃvāsa]| the immature is unpleasant, like being with an enemy; But living with the |steadfast::firm, stable, wise [dhīra]| is joyful, like reunion with one's kin.

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

“Due to the decline in wisdom, look at the world, including the gods— Entrenched in |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]|, they |think::presume, suppose, imagine, conceive [maññati]| it to be reality.

The Buddha explains how the Dhamma is directly visible, immediate, inviting one to come and see, applicable, and to be personally experienced by the wise through the six sense bases.

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

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

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

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

However, bhikkhus, this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by me is irrefutable, |undefiled::untarnished, untainted, pure [asaṅkiliṭṭha]|, |blameless::beyond reproach [anupavajja]|, and |not disapproved of::not rejected [appaṭikuṭṭha]| by wise ascetics and brahmins. And what, bhikkhus, is the Dhamma taught by me that is irrefutable, undefiled, blameless, and not disapproved of by wise ascetics and brahmins?

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

He was reputed as ‘wise,’ considered as ‘|well-trained::awakened; lit. developed self [bhāvitatta]|’; His glory stood forth like a flame, the renowned Devadatta.

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.

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

"Bhikkhus, when the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]| are developed and frequently practiced, they lead to complete |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, and to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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.

If one considers oneself |dear::beloved [piya]|, one should guard oneself well; In |one of the three watches [of the night]::Traditionally, the night was divided into three parts: first watch starting from sunset [6 PM to 10 PM], second watch [10 PM to 2 AM], and third watch [2 AM to 6 AM] ending at dawn. [ti + aññatara + yāma]|, the wise person should |watch over::look after, with mindfulness and full awareness [paṭijaggati]|.

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's serene conduct on an alms round catches the attention of King Bimbisāra. In the ensuing encounter, the king offers him wealth and royal pleasures, but the Buddha shares his insight on the drawbacks in sensual pleasures, his view of renunciation as security and where his mind delights in.

Walking on alms |uninterruptedly::without skipping houses or taking a break [sapadānaṃ]|, guarding the sense doors, well restrained; He soon filled his alms bowl, with |full awareness::clear comprehension [sampajāna]| and |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 Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

Indeed, he who is wise and has perfect knowledge, having understood the Dhamma, they are independent; rightly he conducts himself in the world, desiring nothing from anyone.

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.

The immature person who knows his |immaturity::childishness, ignorance [bālya]|, is wise to that extent; The immature person who believes they are wise, is truly said to be "immature."

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.

Arouse yourselves, sit up! What good to you is sleeping? For what sleep can there be for the |afflicted::unhealthy, diseased [ātura]|, for those suffering, pierced by the dart.

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

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

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.

Just as, when the root remains firm and undamaged, though the tree was cut down, it grows again; Likewise, if the underlying tendency to craving is not rooted out, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| springs up again and again.

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.

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

The |faithful::confident, believing, devoted, trusting [saddhā]| come together and associate with the faithful; the |conscientious::honorable [hirimana]| come together and associate with the conscientious; the |collected::composed, settled [samāhita]| come together and associate with the collected; the |wise::discerning, percipient [paññavanto]| come together and associate with the wise."

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

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

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

"Bhikkhus, I do not see any other single quality that prevents unarisen doubt from arising, or causes arisen doubt to be abandoned, as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Bhikkhus, when one wisely attends, unarisen doubt does not arise, and arisen doubt is abandoned."

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 advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

Regarded as wise, and dedicated to solitary conduct; But then engaging in sexual activity, he will become weary as if enfeebled.

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

And what, bhikkhus, is the |faculty of collectedness::mental faculty of stability of mind, mental composure [samādhindriya]|? Here, bhikkhus, a disciple of the Noble Ones, having made letting go his basis, attains stability of mind, attains unification of mind. Having secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, 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. This, bhikkhus, is called the faculty of collectedness.

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.

Because the five aggregates are impermanent, the well-studied disciple of the Noble Ones becomes disenchanted with form, felt experience, perception, intentional constructs, and consciousness.

Thus have I heard — At Sāvatthi.

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

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

Various kinds of views arise in the world due to not knowing intentional constructs, the arising of intentional constructs, the cessation of intentional constructs, and the practice leading to the cessation of intentional constructs.

At Sāvatthi.

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

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

The Buddha asks Sāriputta about the four factors of stream-entry, what the stream is, and who is a stream-enterer.

"Associating with good persons indeed, venerable sir, is a factor of stream-entry. Hearing the true teaching is a factor of stream-entry. Wise |attention::and reflection| is a factor of stream-entry. Practice in accordance with the teaching is a factor of stream-entry."

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]|.”

The Buddha describes how dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

At Sāvatthi.

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.

If one finds a |wise::discerning, astute [nipaka]| companion, a virtuous and discerning fellow traveler; Let one walk together, overcoming all dangers, with a pleased mind and |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 Buddha explains how anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

"Bhikkhus, how does anxiety due to clinging arise? Here, an uninstructed ordinary person—one who has no regard for the Noble Ones, and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones, who has no regard for the |persons of integrity::good persons, worthy ones [sappurisā]|, and is unskilled and untrained in the Dhamma of the persons of integrity—perceives |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as self, or self as possessing form, or form as existing in the self, or self as existing in form. That form then changes and becomes otherwise. As that form changes and becomes otherwise, their consciousness is carried along by the change of form. As their consciousness becomes entangled with the changing form, anxiety and mental disturbance arise, seizing and overwhelming the mind. When the mind is overwhelmed, they become |agitated::alarmed, fearful [uttāsavant]|, |distressed::afflicted or frustrated with [vighātavant]|, and |consumed by longing::full of longing or desire [apekkhava]|. Thus, by clinging, this person experiences anxiety.

The Buddha describes how diverse perceptions arise dependent on the diversity of elements, and how the arising of diverse intentions, desires, fevers, and quests depends on the diversity of perceptions.

At Sāvatthi.

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 |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]|? Here, bhikkhus, a disciple of the Noble Ones is mindful, possessing supreme mindfulness and |skillfulness::astuteness, carefulness, prudence [nepakkena]|, remembering and recollecting what was done and said long ago. This is called the power of mindfulness.

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

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

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 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 one, brahmin, entirely, devoid of craving for |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]|; there exist no |mental defilements::mental outflows, discharges, taints [āsava]| for him, by which he might fall under the sway of Death.”

The Buddha describes the four right efforts concisely and precisely.

"Bhikkhus, these are the four right efforts. What four?

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

The principle of |good-will::free of ill will/aversion/hatred/resentment/enmity|, bhikkhus, likewise stands as a foremost, ancient, traditional, timeless, and pure Dhamma principle. It remains pure and unmingled, un-confounded now and into the future, and is revered by ascetics, brahmins, and the wise.

One who is fond of conceit cannot be tamed, nor can one who is uncollected attain sagehood. Dwelling with negligence, such a one would not cross beyond the realm of death.

"There is no |taming::discipline, restraint, self-control [dama]| here for one |fond of conceit::who likes comparing oneself, who is attached to self-praise [mānakāma]|, nor is there sagehood for the |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; For one living |with negligence::inattentively, without care, without carefulness [pamatta]| in the forest, would not cross beyond the realm of death.

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

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

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

“Bhikkhus, a bhikkhu should dwell |wakeful::alert, awake, lucid [jāgara]|, |mindful::mindfulness of body in and of itself, of felt experience in and of itself, of mind in and of itself, of mental qualities in and of itself [sati]|, |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |collected::composed, settled [samāhita]|, joyful, |tranquil::serene, calm [vippasanna]|, and there, he should |discern::see distinctly, observe [vipassi]| with clarity at a suitable occasion in regard to the |wholesome::healthy, beneficial, useful [kusala]| |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]|. Bhikkhus, for a bhikkhu who dwells wakeful, mindful, fully aware, collected, joyful, tranquil, and there, discerning with clarity at a suitable occasion in regard to the wholesome mental qualities, one of two results is to be expected: either |final knowledge::spiritual insight [aññā]| [of full awakening] here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”

The Buddha describes how the diversity of quests is not the cause for the arising of diversity of fevers, desires, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there is arises a diversity of perceptions, intentions, desires, fevers, and quests.

At Sāvatthi.

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.

"I will teach you, bhikkhus, about |dependent co-arising::arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]| and the phenomena arisen from dependent co-arising. Listen to this and pay close attention, I will speak."

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.

And what is the noble principle that has been clearly seen and thoroughly penetrated with wisdom? Here, householder, a disciple of the Noble Ones carefully and |wisely attends::properly attends, prudently uses the mind, wisely reflects, attends to the source [yoniso + manasi + karoti]| to |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|: 'When this exists, that comes to be; when this does not exist, that does not come to be. From the arising of this, that arises; with the ending of this, that ceases.'

The Buddha shares the three grounds for making merit through cultivation of 1) giving, 2) ethical conduct, and 3) a mind of loving-kindness.

Having cultivated these qualities, the three causes of happiness; The wise one re-arises, in a non-afflictive and pleasant world.”

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.

“Bhikkhus, I will teach the noble eightfold path and explain it in detail. Listen to this and pay close attention, I will speak.”

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

And these six sense bases, bhikkhus, have what as their source, what as their arising, what as their characteristic, and from what do they come into being? These six sense bases have |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]| as their source, name and form as their arising, name and form as their characteristic, and they come into being from name and form.

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

The Blessed One replied: "Bhikkhus, Bāhiya of the Bark Cloth was |wise::astute, intelligent, learned, skilled [paṇḍita]|. He |practiced::followed [paccapādi]| |in accordance with the teaching::in line with the training guidelines of the Buddha's teachings that point to the nature of reality, the ultimate truth [dhammassānudhamma]| and did not |impede::block, hinder [vihesesi]| me with the |technical points of the teaching::reasons or basis of the teaching [dhammādhikaraṇa]|. Bhikkhus, Bāhiya of the Bark Cloth has attained |final Nibbāna::complete cooling, full quenching, total emancipation, dying one's final death [parinibbuta]|."

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

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

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.

The Buddha describes how the diversity of acquisitions is not the cause for the arising of diversity of fevers, desires, felt experiences connected with contact, contacts, intentions, perceptions, and elements. Rather, dependent on the diversity of elements, there arises a diversity of perceptions, intentions, contacts, felt experiences connected with contact, desires, fevers, quests, and acquisitions.

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus, "Bhikkhus."

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

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

A bhikkhu asks the Buddha if there exists any form, feeling, perception, intentional constructs, or consciousness that is stable, enduring, and not subject to change.

At Sāvatthi.

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

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

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 eighteen ways of craving pertaining to the internal bases, and the eighteen ways of craving pertaining to the external bases.

What are these eighteen ways of craving pertaining to the internal bases? When there is the notion 'I am' bhikkhus, there are the notions 'I am thus'; 'I am like this'; 'I am |otherwise::different|'; 'I am everlasting'; 'I truly exist'; 'There exists'; 'It is thus'; 'It is like this'; 'It is |otherwise::different|'; 'May I exist'; 'May I be thus'; 'May I be like this'; 'May I be |otherwise::different|'; 'I will be'; 'I will be thus'; 'I will be like this'; 'I will be |otherwise::different|'. These are the eighteen ways of craving pertaining to the internal bases.

The Buddha advises Soṇa on the importance of balanced energy and breaking through to a balanced state of the faculties with the example of the lute strings.

"Similarly, Soṇa, excessive energy leads to restlessness, and too little energy leads to laziness. Therefore, Soṇa, resolve on balanced energy, break through to a balanced state of the faculties, and pay attention to that sign."

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.

Consciousness arises in dependence on the duality of the six sense bases and their respective objects. Contact arises through the meeting of these three things. Contacted, one feels, intends, and perceives.

Depending on the eye and |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]|, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| arises. The eye is |impermanent::not lasting, transient, unreliable [anicca]|, changing, becoming otherwise. Forms are impermanent, changing, becoming otherwise. Thus this duality is |unsteady::unstable, shaky, fickle [cala]| and |wavering::tottering, wobbly [byatha]|, impermanent, changing, becoming otherwise. Eye-consciousness is impermanent, changing, becoming otherwise. The cause and condition for the arising of eye-consciousness is also impermanent, changing, becoming otherwise. When, bhikkhus, eye-consciousness has arisen in dependence on a condition that is impermanent, how could it be |permanent::stable, not in flux [nicca]|?

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

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

Dhammapada verses 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.

Understanding the truth of this, the wise one, restrained by |ethical conduct::virtue, moral integrity [sīla]|; should swiftly purify by the way of practice, leading to Nibbāna.

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

"Bhikkhus, there are two causes for the arising of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|. What are the two? The utterance of another and |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. These, bhikkhus, are the two causes for the arising of right view."

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.

One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached 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]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

The Buddha describes the Four Noble Truths in brief.

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

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

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

The Buddha shares the six roots of disputes - 1) irritable nature and resentment, 2) denigration and contention, 3) envy and miserliness, 4) deceit and hypocrisy, 5) evil desires and wrong view, 6) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

"Bhikkhus, there are these six roots of disputes. What six?

The Buddha explains to the headman Bhadraka the root cause of suffering through a direct and relatable inquiry. When Bhadraka admits to feeling sorrow when those he cares about are harmed, the Buddha skillfully reveals that such sorrow arises not from the events themselves but from one’s own attachment and desire.

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

The Buddha explains how to overcome Māra by not clinging to the five aggregates of form, felt experience, perception, intentional constructs, and consciousness.

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

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

At Sāvatthi.

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.

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

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.

Associate with |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]|, bhikkhus; keep company with Sāriputta and Moggallāna. They are |wise::astute, intelligent, learned, skilled [paṇḍita]| bhikkhus who support their fellow spiritual practitioners. Bhikkhus, Sāriputta is like a mother, and Moggallāna is like one who brings up a child. Bhikkhus, Sāriputta |trains::instructs, educates, enjoins [vineti]| others to the fruit of entering the stream, and Moggallāna to the |ultimate goal::summum bonum; supreme goal; epithet of Nibbāna [uttamattha]|. Bhikkhus, Sāriputta is capable of explaining, teaching, describing, establishing, clarifying, analyzing, and fully expounding the Four Noble Truths in detail.”

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

"Bhikkhus, I will teach you about both living with the unvirtuous and living with the virtuous. Listen to this and pay close attention, I will speak."

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.

At Sāvatthi.

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.

The Buddha describes the diversity of elements that shapes one's experience.

"I will teach you the diversity of elements, bhikkhus. Listen to it and pay close attention, I will speak."

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, there are two conditions for the arising of right view: the |words::voice, utterance [ghosa]| of another and |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. These, friend, are the two conditions for the arising of right view."

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

“That which they call the very best, unexcelled giving, that sharing which the Blessed One praised; To the foremost field, with a |settled mind::mentally full of confidence, a bright, pure, or pleased mind [pasannacitta]|, What |wise person::discerning, intelligent, who can distinguish [viññū]| would not offer at the proper time?

The Buddha explains the greater precipice of delighting in intentional constructs leading to rebirth, aging, death, and sorrow, lamentation, pain, distress, and despair, resulting from not understanding the Four Noble Truths.

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

The Buddha describes the diversity of the external elements - 1) the forms, 2) sounds, 3) smells, 4) tastes, 5) tangible objects, and 6) mental objects.

"Bhikkhus, I will teach you the |diversity of elements::varied and manifold sense impressions [dhātunānatta]|. Listen to it, pay close attention, and I will speak.

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.

“What does sir Vacchāyana think of the |lucidity of wisdom::distinctive intelligence [paññāveyyattiya]| of the ascetic Gotama? He is wise, is he not?”

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

At Sāvatthi.

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.

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

1 Here, bhikkhus, when a bhikkhu attends to a certain sign, and while attending to that sign, |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| |thoughts::reflections, mental considerations [vitakkā]| |associated with desire::connected with interest, to do with desire [chandūpasaṁhita]|, associated with |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, or to do with |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| arise, then, bhikkhus, that bhikkhu should shift his attention from that sign to another sign, one associated with what is wholesome. As he shifts his attention to another wholesome sign, those harmful, unwholesome thoughts associated with desire, associated with aversion, or to do with delusion are abandoned, they disappear completely. With the abandonment of those thoughts, his mind becomes internally steady, calmed, unified, and |collected::composed, stable [samādhiyati]|.

The Buddha contemplates dependent co-arising in forward order just after his awakening.

Thus have I heard—At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the first watch of the night, thoroughly paid attention to dependent co-arising in forward order:

As long as sun and moon do not arise in the world, there is complete darkness. Similarly, as long as the Buddha has not arisen in the world, there is complete darkness, dense darkness.

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

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.

At Sāvatthi.

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.

“Then, friends, listen and pay close attention; I will speak.”

The Buddha explains the distinction between the uninstructed ordinary person and the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones regarding the eight worldly conditions.

"Then listen, bhikkhus, and pay close attention, I will speak."

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |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]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |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]| aggregate subject to clinging, 4) the |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]| aggregate subject to clinging, and 5) the |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]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructs, and 5) consciousness - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five aggregates that are subject to clinging.

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |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]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |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]| aggregate subject to clinging, 4) the |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]| aggregate subject to clinging, and 5) the |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]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

The Buddha explains how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage, using a simile of turbulent winds high in the sky.

So too, bhikkhus, a certain bhikkhu here who is overwhelmed by acquisitions, respect, and popularity, with his mind consumed by them, dresses in the morning, takes his alms bowl and outer robe, and enters a village or town for alms with body |unguarded::unprotected [arakkhita]|, speech unguarded, and mind unguarded, without setting up |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]|, |unrestrained::uncontrolled [asaṃvuta]| in his sense faculties. There he sees a woman who is scantily clothed or improperly covered. On seeing the woman who is scantily clothed or improperly covered, |lust::passion, infatuation, desire [rāga]| invades his mind. With his mind invaded by lust, he gives up the training and returns to the household life. Then some take his robe, others his bowl, others his sitting cloth, and still others his sewing kit, as with the bird that is thrown about by the turbulent winds.

The Buddha explains how the six sense bases and their objects are burning with the fires of passion, aversion, and delusion, and how to become disenchanted, dispassionate, and liberated.

At one time, the Blessed One was dwelling in Gaya, at Gaya's head, together with a thousand bhikkhus. There, the Blessed One addressed the bhikkhus:

The Buddha explains the urgency of understanding the Four Noble Truths to end suffering with a simile of extinguishing a fire on one's clothes or head.

"Venerable sir, if one's clothes or head were burning, then should arouse the utmost |intention::wish, desire, interest [chanda]|, make an extraordinary effort, stir up perseverance, enthusiasm, |tireless determination::indefatigably, with resolute intention [appaṭivānī]|, and apply |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]| and |full awareness::clear comprehension [sampajañña]| should be applied to extinguish the burning of one's clothes or head."

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.

"Then listen, friends, and pay close attention, I will speak," said he.

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

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

The Buddha explains the difference between an uninstructed ordinary person and a learned noble disciple in how they experience pleasant, painful, and neither-painful-nor-pleasant feelings.

A |wise::intelligent, discerning [sapañña]| and learned person is not affected, by feelings of pleasure and pain; This is the great distinction in |skill::expertise, adeptness, competence [kusala]|, between the wise and the ordinary.

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.

"There is this possibility, bhikkhus, that some misguided person here, unwise, immersed in |ignorance::inclined to not examine and verify|, under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' Bhikkhus, you should be well-trained to respond to such questions, in every respect, regarding these various teachings.

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.

At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the group of five bhikkhus:

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.

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

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.

“Bhikkhus, I shall teach you the noble |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|, complete with its supporting conditions and requisites. Listen to this and pay close attention, I will speak.”

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

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

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

Having developed these three mental qualities, which produce happiness; The wise one is reborn, in a |friendly::benevolent, harmless [abyāpajja]|, happy world.”

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.

At Sāvatthi.

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 contemplates dependent co-arising in forward and reverse order just after his awakening.

Thus have I heard. At one time, the |Blessed One::Sublime One, Fortunate One, epithet of the Buddha [bhagavā]| was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the river Nerañjarā at the root of the goatherd's banyan tree, having just attained full awakening. Then, for seven days, the Blessed One sat in one posture experiencing the bliss of liberation. At the end of those seven days, the Blessed One, emerging from that |perfect peace of mind::stability of mind, stillness of mind [samādhi]|, during the last watch of the night, thoroughly paid attention to dependent co-arising in both forward and reverse order:

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

1) And what bhikkhus, is having oneself as one's authority? Here, bhikkhus, having gone to the |forest::remoteness [arañña]|, to the foot of a tree, or to an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|, a bhikkhu reflects thus: 'I have not gone forth from the household life into homelessness for the sake of a robe, alms food, or lodging, or for becoming this or that, but rather with the thought: "I am |immersed in::affected by, afflicted with [otiṇṇa]| birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering |can be discerned::can become evident [paññāyetha]|." If I were to seek again the same sensual pleasures I renounced, or even worse ones, that would not be |proper::appropriate, fitting [patirūpa]| for me.' He then reflects thus: 'My energy will be aroused, not sluggish; my |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]| will be established, not confused; my body will be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind will be |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|.' Thus, making himself his own authority, he abandons the unwholesome and |develops::cultivates [bhāveti]| the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. This, bhikkhus, is called having oneself as one's authority.

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

"Bhikkhus, I will teach you the summary and analysis of 'One who has had a single auspicious night.' Listen to it and pay close attention, I will speak."

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.

Once, the Blessed One was dwelling at |Ayujjhā::Ayodhya| on the banks of the river Ganges. There, the Blessed One addressed the bhikkhus:

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

"Bhikkhus, I will teach you a discourse on the root of all things. Listen to this and pay close attention, I will speak."

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

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

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.

Those |with right views::with correct beliefs, correct concepts, correct opinions [sammādiṭṭhikā]| come together and associate with those with right views; those |with right intentions::with right notions, ideas, concepts [sammāsaṅkappā]| come together and associate with those with right intentions; those |with right speech::speaking rightly [sammāvācā]| come together and associate with those with right speech; those |with right actions::with right behavior [sammākammanta]| come together and associate with those with right actions; those |with right livelihood::having a right mode of living [sammāājīva]| come together and associate with those with right livelihood; those |with right effort::with correct endeavor [sammāvāyāma]| come together and associate with those with right effort; those |with right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]| come together and associate with those with right mindfulness; those |with right collectedness::with perfect stability of mind, with correct mental composure [sammāsamādhi]| come together and associate with those with right collectedness; those with |right wisdom::with right discernment, with correct understanding [sammāñāṇī]| come together and associate with those with right wisdom; those with |right liberation::with right release, with right freedom [sammāvimuttī]| come together and associate with those with right liberation."

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

Bhikkhus, one who considers one's own welfare should strive with |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|. One who considers the welfare of others should likewise strive with diligence. And one who considers the welfare of both should likewise strive with diligence.”

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.

With the abandoning 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]|, the bhikkhu 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. It is this kind of meditation, brahmin, that the Blessed One praised.”

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.

Likewise, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful sensations.

The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

“Bhikkhus, if in any bhikkhu or bhikkhunī, |desire::intention, wish, impulse, interest [chanda]| or |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| or |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| or |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| or |aversion::mental resistance, irritation, conflict [paṭigha]| arises in regard to |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]| cognizable by the eye, they should |rein in::restrain, hold in check [nivāraya]| their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by |virtuous persons::good persons, persons of integrity, arahants, awakened beings [sappurisā]|. This is not befitting for you.’ In this way, the mind should be reined in with regard to forms cognizable by the eye.

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.

Therefore, a wise person established in mindfulness here, not engaging in sensual pleasures and |injurious actions::harmful, bad, potentially evil intention or action [pāpa]|; Should abandon sensual pleasures even if it's painful, They call such a person one who goes against the current.

The Buddha explains the wrong way of practice as that which leads to the arising of suffering, and the right way of practice as that which leads to the ending of suffering.

“Bhikkhus, I will teach you the |wrong way of practice::wrong path of action [micchāpaṭipadā]| and the |right way of practice::right path of action [sammāpaṭipadā]|. Listen to it, pay close attention, and I will speak."

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.

“Bhikkhus, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, this thought occurred to me: ‘This world has indeed fallen into great trouble, in that it is born, it ages, it dies, it passes away and is reborn, yet it does not know the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| [headed by] aging and death. When will the escape be discerned from this suffering [headed by] aging and death?’ Then, bhikkhus, this thought occurred to me: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?’ Then, bhikkhus, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, there took place in me a breakthrough by wisdom: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’

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

But even so, such a bhikkhu may still |have intense craving::be greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]|, filled |with intense lust::with strong desire [tibbasārāga]| for sensual pleasures, and |harboring ill will::having harmful intentions [paduṭṭhamanasaṅkappa]| |with a malicious mind::evil-minded, hateful [byāpannacitta]|. He may be |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]| and |with unrestrained faculties::with uncontrolled senses bases, having a vulgar mind [pākatindriya]|. Just as a |charred log::firewood log used for burning a funeral pyre [chavālāta]|, burnt at both ends and smeared with filth in the middle, is of no use either in the village or the forest; so too, bhikkhus, I say, is such a person: deprived of the |enjoyment of a lay person::household wealth and pleasures [gihibhoga]|, yet unable to fulfill the |goal of renunciation::goal of the ascetic life, epithet of Nibbāna [sāmaññattha]|.”

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

With the abandoning 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 radiant deity tempts young Samiddhi to enjoy sensual pleasures. The Buddha later reveals that true liberation transcends identity and craving, and is only found by those who let go of even the need to describe themselves.

“I have not abandoned what is directly visible, friend, in order to chase what is time-consuming. I have abandoned what is time-consuming, in order to pursue what is directly visible. For sensual pleasures, friend, have been declared by the Blessed One to be time-consuming, with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |troublesome::lit. many problems [bahupāyāsa]|; and the |disadvantage::drawback, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is still greater. This |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is directly visible, |immediate::not limited to a particular time [akālika]|, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, and to be personally experienced by the wise.”

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

If, by giving up a |limited happiness::small comfort [mattāsukha]|, one sees vast happiness; The wise one should renounce the limited happiness, |having seen::considering [sampassanta]| the vast happiness.

The Buddha explains the twelve links of dependent co-arising, and how there is an arising and ending of the whole mass of suffering.

"I will teach you the |dependent co-arising::arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|. Listen well and pay close attention, I will speak."

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

"Come now, Sāḷha, do not [adhere merely] by tradition, by lineage, by rumor, by scripture, by logical reasoning, by inferential reasoning, by speculative reasoning, by acceptance of a view after thorough investigation, by the seeming competence [of a speaker], or because 'the ascetic is our revered teacher.' When you know for yourselves: 'These |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| are |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]|; these mental qualities are blameworthy; these mental qualities are criticized by the wise; these mental qualities, when adopted and carried out, lead to harm and to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,' then you should abandon them.

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.

How is mindfulness of breathing developed, Ānanda, how is it frequently practiced to fulfill the four establishments of mindfulness? Here, Ānanda, a bhikkhu, gone to the forest or to the foot of a tree or to an empty hut, sits down; having folded his legs crosswise, set his body erect, and establishes mindfulness as first priority. Mindful he breathes in, mindful he breathes out.

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

"Then, bhikkhus, listen to this and pay close attention, I will speak."

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

Even in the future, bhikkhus, beings will come together and associate according to disposition. The faithless will come together and associate with the faithless; the unashamed will come together and associate with the unashamed; the unwise will come together and associate with the unwise; the faithful will come together and associate with the faithful; the conscientious will come together and associate with the conscientious; the wise will come together and associate with the wise.

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

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

The Buddha explains the arising and dissolution of the world through the six sense bases.

"I will teach you, bhikkhus, both the arising and the dissolution of the world. Listen to this and pay close attention, I will speak."

By clinging to the five aggregates, one experiences pleasure and pain.

"Then listen, bhikkhus, and pay close attention, I will speak."

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

Likewise, bhikkhus, if while a bhikkhu is lying down but awake, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while lying down, such a bhikkhu is called 'with continuous effort, with concern, continuously with energy aroused, and determined.'

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.

Those wise ones who are |intent on jhāna::devoted to meditation [jhānapasuta]|, who delight in |tranquility of renunciation::peace of giving up sensual pleasure [nekkhammūpasama]|— Even the gods |hold them dear::care for them [piyāyati]|, the |Awakened Ones::epithet of the Buddha, one who has fully understood [sambuddha]|, who are |mindful::attentive, fully present [satīmant]|.

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

Likewise, bhikkhus, if while a bhikkhu is lying down but awake, a thought of sensuality, a thought of ill will, or a thought of harming arises, and if that bhikkhu does not tolerate it but abandons it, dispels it, eliminates it, and brings it to an end, even while lying down, such a bhikkhu is called 'with continuous effort, with concern, continuously with energy aroused, and determined.'”

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

"Bhikkhus, I do not see any other single internal factor that leads to such great benefit as |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|. Wise attention, bhikkhus, leads to great benefit."

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.

'|Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arises; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

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. 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; those with |fear of wrongdoing::with moral dread, respect for others [ottappa]| come together and associate with those with fear of wrongdoing; the |very learned::well educated, knowledgeable [bahussuta]| come together and associate with the very learned; those |with energy aroused::with initiative [āraddhavīriya]| come together and associate with those with energy aroused; those |attending mindfully::with 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 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.

Then Venerable Rāhula thought, “Who today, having been personally instructed by the Blessed One, would go into the village for alms?” So turning back, he sat down at the foot of a certain tree, folding his legs crosswise, setting his body upright, establishing mindfulness as first priority.

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

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

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

Namely, |dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

When one dwells perceiving enjoyment in things that are the basis for fetters, there is a descent of consciousness. When one dwells perceiving the drawback in things that are the basis for fetters, there is no descent of consciousness.

Dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arise; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering.

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

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

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

When, Brahmin, a bhikkhu is virtuous, restrained with the restraint of the Pātimokkha, endowed with conduct and resort, seeing danger in the slightest faults, and undertakes the training in the precepts, then the Tathāgata further trains him: 'Come, bhikkhu, guard the doors of your sense faculties. Upon seeing a form with the eye, do not grasp at its signs or features. If the eye faculty remains unguarded, detrimental unwholesome mental states such as |covetousness::craving/desire/attachment with strong yearning and eagerness| and grief could overwhelm you. Practice restraint, guard the eye faculty, achieve mastery over it. In the same way, when hearing a sound with the ear, do not grasp at its signs or features. If the ear faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the ear faculty, achieve mastery over it. Similarly, when smelling an odor with the nose, do not grasp at its signs or features. If the nose faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the nose faculty, achieve mastery over it. Likewise, when tasting a flavor with the tongue, do not grasp at its signs or features. If the tongue faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the tongue faculty, achieve mastery over it. In the same manner, when feeling a tactile sensation with the body, do not grasp at its signs or features. If the body faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the body faculty, achieve mastery over it. Finally, when cognizing a mental object with the mind, do not grasp at its signs or features. If the mind faculty remains unguarded, detrimental unwholesome mental states such as covetousness and grief could overwhelm you. Practice restraint, guard the mind faculty, achieve mastery over it.'

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

Venerable sir, in this royal court [of mine], there are ministers and chancellors who, when enemies approach, are capable of dividing them with wise counsel. But there is no place for those |diplomatic battles::war of wits [mantayuddhā]|, no scope for them, when aging and death are advancing [upon me].

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

"Just as, friend Ānanda, this body has been thoroughly explained by the Blessed One in many aspects as not-self, revealing, clarifying, and detailing: 'Thus, this body is not-self,' can |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| likewise be explained as 'Thus, this consciousness is not-self'?"

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 shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

"I will teach you, bhikkhus, the penetrative exposition, the dhamma exposition. Listen to it and pay close attention, I will speak."

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 describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit "I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit "I am" when developed and cultivated to fulfillment.

2 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |cruelty::malice, viciousness, brutality [vihesā]| still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that cruelty should occupy the mind of one who has developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from cruelty, that is, the release of mind through compassion.'

Ugga, the householder of Vesālī is endowed with eight wonderful and marvelous qualities.

"Venerable sir, I do not know what eight wonderful and marvelous qualities the Blessed One has declared that I possess. However, there are indeed eight wonderful and marvelous qualities found in me. Listen to it and pay close attention, I will speak."

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

"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? |Wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.

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

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

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

"I will teach you, bhikkhus, the forty-four bases of knowledge. Listen well and pay close attention; I will speak."

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.

"I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak."

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

"Venerable sir, I do not know what eight wonderful and marvelous qualities the Blessed One has declared that I possess. However, there are indeed eight wonderful and marvelous qualities found in me. Listen to it and pay close attention, I will speak."

The Buddha explains the eight grounds for laziness and the eight grounds for arousing energy.

2 Again, bhikkhus, a bhikkhu has completed some work. He thinks, 'I have done my work, but while doing it, I could not pay attention to the teachings of the Buddhas. Therefore, let me arouse energy for the attainment of what has not yet been achieved, for realizing what has not yet been realized.' He then arouses energy. This, bhikkhus, is the second ground for arousing energy.

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

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