Where children honor their mother and father, those families are said to dwell with Brahmā.

"Bhikkhus, those families are said to dwell with Brahmā where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father.

Where children honor their mother and father, those families are said to dwell with Brahmā.

“Bhikkhus, those families are said to dwell with |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]| where at home the children honor their mother and father. Bhikkhus, those families are said to dwell |with ancient deities::with gods of old [sapubbadevata]| where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with first teachers where at home the children honor their mother and father. Bhikkhus, those families are said to dwell with those worthy of offerings where at home, the children honor their mother and father.

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.

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."

Beings with similar dispositions come together and associate. The inferior come together with the inferior, and the good with the good. The Buddha shares a verse on the importance of association.

Bhikkhus, just as |excrement::dung, faeces [gūtha]| comes together and fits with excrement; urine comes together and fits with urine; |saliva::spit [kheḷa]| comes together and fits with saliva; |pus::suppuration [pubba]| comes together and fits with pus; blood comes together and fits with blood; so too, bhikkhus, beings come together and associate according to disposition. Those with an inferior disposition come together and associate with those of a similar inferior disposition. In the past, too, bhikkhus, beings came together and associated according to disposition. Those with an inferior disposition came together and associated with those of an inferior disposition. In the future, too, bhikkhus, beings will come together and associate according to disposition. Those with an inferior disposition will come together and associate with those of a similar inferior disposition. Even now, bhikkhus, beings come together and associate according to disposition. Those with an inferior disposition come together and associate with those of a similar inferior disposition.

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

“Bhikkhus, a bhikkhu who is |lacking continuous effort::without energy, without application [anātāpī]| and is |without concern::without regret, without remorse, without a sense of shame [anottāpī]| is incapable of |full awakening::perfect understanding, enlightenment [sambodha]|, incapable of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, incapable of attaining the unsurpassed safety from bondage. But, bhikkhus, a bhikkhu who is |endowed with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |endowed with a sense of shame::with regret, with remorse, with concern [ottāpī]| is capable of full awakening, capable of Nibbāna, capable of attaining the unsurpassed safety from bondage.

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

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

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

3 Venerable sir, I had four young wives. I approached them and said: 'Sisters, I have undertaken the training rules with celibacy as the fifth. Whoever wishes may stay here and enjoy the wealth and perform meritorious deeds, or you may return to your own family. Or if there is another man you prefer, I will give you to him.' When I said this, my eldest wife replied: 'Give me to such and such a man, dear husband.' So, venerable sir, I called that man, and with my left hand I gave my wife to him, and with my right hand, I presented him with a ceremonial offering. Yet, venerable sir, even while parting with my young wife, I did not notice any alteration in my mind. This, venerable sir, is the third wonderful and marvelous quality that is found in me.

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

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

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit? |Farming::agriculture, ploughing [kasi]|, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit? Farming again, young man, is a field of work that is significant, with many duties, with important considerations, having many undertakings, and when it is successful, is of great fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit? |Trade::trafficking, dealing [vaṇijjā]|, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and yet, when it is unsuccessful, is of little fruit. And what, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit? Trade again, young man, is a field of work that is of little trouble, with few duties, with few considerations, having few undertakings, and when it is successful, is of great fruit.

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

Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, he enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. With the fading away of joyful pleasure, he dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna which the Noble Ones describe as 'one who dwells equanimous, mindful and at ease.' With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, he enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.

Venerable Khemaka is ill, and some elder bhikkhus ask Dāsaka to convey their concern to him. A series of exchanges ensue, mediated by Dāsaka, until Khemaka, despite his illness, goes to see the elder bhikkhus himself. The elders inquire about his understanding of the Dhamma. Khemaka explains that while he does not identify any of the five |aggregates::form, feeling, perception, formations, and consciousness| as self, he still experiences a subtle "I am" conceit associated with these aggregates. He likens this to the lingering scent on a cleaned cloth, which eventually fades away.

"Just as, friend, a cloth that is soiled and stained with dirt is given by its owners to a washer. The washer, having rubbed it with saline cleaning salt, lye, or cow dung, washes it clean in water. Even though the cloth becomes clean and bright, a residual odor of saline cleaning salt, lye, or cow dung may remain. The washer then returns the cloth to the owners, who store it in a fragrant box. Whatever residual odor remains, eventually, that too disappears."

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

“Bhikkhus, for a bhikkhu practicing in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the natural way of expressing himself: when speaking of being such a practitioner, he speaks only in terms of the Dhamma, not in terms of what is not the Dhamma. When thinking, he thinks only Dhamma-aligned thoughts, not thoughts contrary to the Dhamma. Or, having transcended both, he abides with |equanimity::mentally poised, mentally balanced, equanimous, non-reactive, looking on [upekkhaka]|, mindful and clearly comprehending.”

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

Then, Aggivessana, it occured to me: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I |restrain::control, suppress, hold back [abhiniggaṇhitabba]|, |subdue::squeeze, overcome [abhinippīḷetabba]|, and |overwhelm::crush, beat down [abhisantāpetabba]| mind with mind.’ So Aggivessana, with my teeth clenched and my tongue pressed against the roof of my mouth, I restrained, subdued, and overwhelmed mind with mind. And as I clenched my teeth and pressed my tongue against the roof of my mouth, restraining, subduing, and overwhelming mind with mind, Aggivessana, sweat poured from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and restrain, subdue, and overwhelm him, so too, with my teeth clenched and my tongue pressed against the roof of my mouth, I restrained, subdued, and overwhelmed mind with mind, and sweat poured from my armpits. And although unrelenting |energy::willpower, determination [vīriya]| was aroused and |unmuddled::without confusion [asammuṭṭha]| and clear mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion. Still, Aggivessana, even such painful feeling that arose in me did not occupy my mind and remain.

The Buddha has gone beyond all speculative views. He states the spiritual goal with the simile of a fire and explains how the Tathāgata is freed from classification by the aggregates.

Then, the wanderer Vacchagotta approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After their cordial and meaningful conversation had concluded, he sat to one side. Seated to one side, the wanderer Vacchagotta said to the Blessed One:

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.

Seeing thus, Ānanda, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

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.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.'"

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

Likewise, friend, a bhikkhu does not regard the six sense bases as self or as belonging to a self. With such perception, he does not cling to anything in the world. Without clinging, he is not perturbed. Without perturbation, he personally attains |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.

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.

“Headman, by means of this principle that is seen, understood, immediately attained, penetrated, apply the method to the past and to the future thus: ‘Whatever suffering arose in the past, all that arose rooted in desire, with desire as its source; for desire is the root of suffering. Whatever suffering will arise in the future, all that will arise rooted in desire, with desire as its source; for desire is the root of suffering.’”

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

The brahmin householders of Opāsāda heard: “The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived to Opāsāda. He is dwelling in the Grove of the Gods among the Sal trees to the north of Opāsāda. Now a good report of venerable Gotama has been spread to this effect: 'The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ Now it is good to see such arahants.”

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

"Having surveyed all directions with the mind, One finds nothing anywhere dearer than oneself; Likewise for others, each holds themselves dear, Therefore, one desiring for their own welfare should not harm others."

The Buddha explains dependent co-arising as a process rather than an agentive sequence.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of the six sense bases, Phagguna, there is the ending of contact; with the ending of contact, there is the ending of felt experience; with the ending of felt experience, there is the ending of craving; with the ending of craving, there is the ending of clinging; with the ending of clinging, there is the ending of existence; with the ending of existence, there is the ending of birth; with the ending of birth, there is the ending of aging and death, sorrow, lamentation, pain, distress, and despair. Thus is the ending of this whole mass of suffering."

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

"Not by |view::belief, an opinion, a concept, a theory [diṭṭhi]|, nor by learning, nor by knowledge, Māgaṇḍiya," [the Blessed One said] "nor even by ethics and observances does one speak of purity; Without view, without learning, without knowledge, |without ethics and observances-not even by that::'Nor without view, without learning, without knowledge, without ethics and observances - not even by that;' The mundane right view 'There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowledge and declare this world and the other world.' should be accepted. Learning [hearing] should be accepted: the voice of another, discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and answers to questions; knowledge should be accepted: the knowledge of the factors of awakening, the knowledge of the noble truths, the knowledge of the kamma as one's own, knowledge of meditative attainments and the directly knowings. Similarly ethics and observances should be accepted. While these should be accepted, the Buddha is saying that purity is not attained by only these means, that these are not sufficient for the attainment of purity.|; Letting go of these, not grasping, the |tranquil::peaceful, calm [santa]| one, |not depending on::being independent of [anissāya]|, does not yearn for |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|."

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

"Thus, Sāḷha, the noble disciple, having abandoned greed, aversion, and illusion, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]| and |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, dwells pervading one direction with a mind imbued with |loving-kindness::good-will towards, friendliness to, benevolence for [mettā]|, ... likewise with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... and with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|. In the same way, he pervades the second direction, the third, and the fourth. Thus above, below, across, and everywhere, with a boundless mind, he dwells pervading the entire world with a mind imbued with equanimity—vast, exalted, measureless, free from enmity, and free from ill will—abiding in this way.”

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.

One should not do any evil in all the world, Not by speech, mind, or body; Having abandoned sense pleasures, |mindful::who has recollection, is aware, present [satimant]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, one should not pursue what is unsatisfactory and |unbeneficial::lit. not connected with benefit [anatthasaṃhita]|.”

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

"I have heard, venerable sir: 'They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act.' Those who say, 'They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act,' do they speak in accordance with the Blessed One's teaching, without misrepresenting him with what is not true, and explaining in accordance with the Dhamma, without finding fault in agreement with the Dhamma?"

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.

But here, Upavāṇa, a bhikkhu, having seen a form with the eye, experiences the form without experiencing passion for the form. Since passion does not exist within him regarding forms, he discerns: ‘There is no passion within me regarding forms.’ In that, Upavāṇa, a bhikkhu—having seen a form with the eye, experiencing the form without experiencing passion for the form, and since passion does not exist within him regarding forms—discerns: ‘There is no passion within me regarding forms.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

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

"When, Ānanda, a bhikkhu observes impermanence while breathing in, and observes impermanence while breathing out; observes dispassion while breathing in, and observes dispassion while breathing out; observes cessation while breathing in, and observes cessation while breathing out; he trains to observe relinquishment while breathing in, and trains to observe relinquishment while breathing out — at that time, Ānanda, observing mental qualities within mental qualities, the bhikkhu resides with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. For what reason? Because of careful attention to the in-and-out breaths. Therefore, Ānanda, in the [domain of] mental qualities, the bhikkhu at that time dwells observing mental qualities in and of themselves, with continuous effort, fully aware, being present, having removed craving and distress with regard to the world."

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.

7. He discerns the minds of other beings and other persons by encompassing them with his own mind. He knows a mind with lust as ‘a mind with lust’ and a mind without lust as ‘a mind without lust.’ He knows a mind with hatred as ‘a mind with hatred’ and a mind without hatred as ‘a mind without hatred.’ He knows a mind with delusion as ‘a mind with delusion’ and a mind without delusion as ‘a mind without delusion.’ He knows a contracted mind as ‘a contracted mind’ and a scattered mind as ‘a scattered mind.’ He knows an exalted mind as ‘an exalted mind’ and an unexalted mind as ‘an unexalted mind.’ He knows a surpassable mind as ‘a surpassable mind’ and an unsurpassable mind as ‘an unsurpassable mind.’ He knows a collected mind as ‘a collected mind’ and a distracted mind as ‘a distracted mind.’ He knows a liberated mind as ‘a liberated mind’ and an unliberated mind as ‘an unliberated mind.’”

The Buddha uses different similes to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

'Nor would they speak a deliberate lie even for the sake of the |whole earth filled with gold::world filled with gold [pathavī + jātarūpaparipūra]|.'

The causes, supporting conditions for the arising of the five aggregates are impermanent, so then how could the five aggregates be stable?

Seeing thus, bhikkhus, the well-studied disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with sensation, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

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 |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|. Diligence, bhikkhus, leads to great benefit."

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

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

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

Then, Vaccha, as much as you wish, with the divine eye, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions: 'These beings, indeed, endowed with bad conduct of body, speech, and mind, revilers of the Noble Ones, with wrong views, undertaking actions under the influence of wrong views, with the break-up of the body, after death, have been reborn in a state of misery, a bad destination, a lower realm, in hell; but these beings, indeed, endowed with good conduct of body, speech, and mind, not revilers of the Noble Ones, with right views, undertaking actions under the influence of right views, with the break-up of the body, after death, have been reborn in a good destination, in a heavenly world.' Thus, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, you will see beings passing away and being reborn, inferior and superior, beautiful and ugly, in good destinations and bad destinations, and you will understand how beings are reborn according to their actions. You will achieve directly knowing of that, whenever there is an appropriate basis.

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::welfare, well-being, prosperity [attha]| as |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|. Diligence, bhikkhus, leads to great benefit."

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

"One thing, bhikkhus, is greatly beneficial for the arising of the Noble Eightfold Path. What is that one thing? It is |accomplishment in view::with correct outlook, with correct belief [diṭṭhisampadā]|. For a bhikkhu who is accomplished in view, bhikkhus, it is to be expected that he will develop and extensively cultivate the Noble Eightfold Path."

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

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |bad friendship::friendship with unwholesome persons [pāpamittatā]|. For one with bad friends, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

One is incapable of ending suffering without directly knowing and fully understanding the five aggregates, without becoming dispassionate towards them and without abandoning them.

"Bhikkhus, |without directly knowing::not knowing for oneself [anabhijānanta]| and |without fully understanding::not completely comprehending [aparijānanta]| |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]|, |without becoming dispassionate::without experiencing fading of desire [avirājayanta]| towards it and without abandoning it, one is incapable of achieving the |complete ending of suffering::extinction of stress, complete wearing away of discontentment [dukkhakkhaya]|;

The Buddha shares the benefits of harmony within the monastic community.

“Bhikkhus, one thing arises in the world |for the benefit of many people::that brings well-being, advantage, and good outcomes for many [bahujanahitāya]| and |for the happiness of many people::leads to joy, ease, and comfort for many [bahujanasukhāya]|. It arises |for the sake of::for the purpose of [atthāya]|, for the |benefit of::good of, welfare of [hitāya]| and for the |ease of::comfort of, contentment of [sukhāya]| both gods and humans. What is this one thing? It is the |harmony in the monastic community, unity within the Saṅgha::concord within the community [saṅghasāmaggī]|. When the community is unified, bhikkhus, there are no mutual quarrels, no mutual abuse, no exclusion, and no abandonment of one another. In such a situation, those |without confidence::who are non-believers [appasannā]| gain confidence, and those who have confidence increase their confidence.”

One is incapable of ending suffering without directly knowing and completely comprehending everything, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, not completely comprehending everything, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|. Indeed bhikkhus, by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

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

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

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 crossed the flood of suffering without any support and without struggling.

"Without any support, friend, and without struggling, I crossed over the flood."

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."

The Buddha describes contentment with the four easily obtained and blameless things as a factor of the spiritual life.

“Bhikkhus, these four things are trifling, easily obtained, and blameless. What four? 1) Robes made from discarded rags, bhikkhus, are trifling, easily obtained, and blameless. 2) Lumps of alms food, bhikkhus, are trifling, easily obtained, and blameless. 3) Lodging at the foot of a tree, bhikkhus, is trifling, easily obtained, and blameless. 4) Fermented urine as medicine, bhikkhus, is trifling, easily obtained, and blameless. Bhikkhus, these four things are trifling, easily obtained, and blameless. When a bhikkhu is |content with::pleased with, satisfied with [tuṭṭha]| what is trifling, easily obtained, and blameless, I say that this is one of the factors of the |spiritual life::ascetic life, monkhood [sāmañña]|.”

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

"Bhikkhus, a bhikkhu should dwell with |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [sata]| and with |full awareness::attentiveness, clear and full comprehension [sampajañña]|. This is my instruction to you.

The Buddha explains why Venerable Pilindavaccha addresses the bhikkhus with the term 'outcaste'.

Then the Blessed One, reflecting on Venerable Pilindavaccha's past lives, addressed the bhikkhus: "Bhikkhus, do not find fault with Venerable Vaccha. Bhikkhus, Vaccha does not have any inner defilement that causes him to address the bhikkhus with the term 'outcaste.' For five hundred consecutive lifetimes, Venerable Vaccha was born in a family of brahmins. Thus, this habit of using the term 'outcaste' has long been practiced by him. Therefore, Vaccha addresses the bhikkhus with the term 'outcaste'."

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

“Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these five things, one is incapable of entering and abiding in the first jhāna. What are the five?

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

And how, bhikkhus, is a bhikkhu fully aware? Here, bhikkhus, a bhikkhu is one who acts with |full awareness::clear comprehension [sampajāna]| when going forward and returning; who acts with full awareness when looking ahead and looking away; who acts with full awareness when flexing and extending his limbs; who acts with full awareness in wearing his robes and carrying his outer robe and bowl; who acts with full awareness when eating, drinking, consuming food, and tasting; who acts with full awareness when defecating and urinating; who acts with full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. It is in this manner, bhikkhus, that a bhikkhu is fully aware.

The Buddha shares the benefits for a person acting with a pure mind based on his direct knowledge.

“Here, bhikkhus, I discern with the mind, after examining a certain person with a |pure mind::settled mind, mentally full of confidence [pasannacitta]| as follows: 'If this person were to die at this very moment, they would be reborn in heaven, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because, bhikkhus, their mind is pure. Indeed, due to the clarity of mind, bhikkhus, some beings, after the breakup of the body, after death, are reborn in a |good destination::fortunate condition [sugati]|, in a heavenly world.”

The Buddha shares the consequences for a person acting with a corrupted mind based on his direct knowledge.

“Here, bhikkhus, I discern with the mind, after having examined a certain person with a |corrupted::corrupted, such as often angry, upset, or resentful [paduṭṭha]| mind as follows: 'If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because their mind is corrupted. Due to the corruption of the mind, bhikkhus, some beings, after the breakup of the body, after death, are reborn |in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell.”

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

“Having seen continued conditional existence as it actually is, those who transcend continued conditional existence; They are freed in accordance with |actuality::reality, suchness [yathābhūta]|, with the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|.

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of grass and sticks.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha describes the seven elements of radiance, beauty, boundless space, boundless consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling, and how they can be discerned and realized.

"Bhikkhu, the element of radiance, the element of beauty, the element of the base of boundless space, the element of the base of boundless consciousness, and the element of the base of nothingness—these elements are to be realized as attainments of perception. The element of the base of neither perception nor non-perception is to be realized as an attainment |with a residue of formations::with subtle mental activity that does not arise to the level of forming a perception [saṅkhāra]|. The element of the cessation of perception and feeling is to be realized as an attainment of cessation."

The Buddha shares that cyclic existence is without a discoverable beginning using an analogy of clay balls made from the earth.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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

“Greed, aversion, and illusion, afflict the person with a |corrupt mind::evil-minded, a mind with defilements [pāpacetasa]|; They arise from within and harm him, like a banana tree being destroyed by its own fruit.”

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

“One should associate only with the wise, with the wise, one should foster close associations; Having understood the good teaching, One becomes better, never worse.

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

6. If one does not attain final knowledge in this very life, and if one does not attain final knowledge at the time of death, and if one does not become an attainer of final Nibbāna in-between, and if one does not become an attainer of final Nibbāna upon landing, and if one does not become an attainer of final Nibbāna without effort, then with the complete wearing away of the five lower fetters, one becomes an attainer of final Nibbāna with effort.

The Buddha explains the vastness of an aeon using a simile of wiping a mountain with a piece of fine cloth.

"Suppose, bhikkhu, there were a mountain of solid rock, a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| long, a yojana wide, and a yojana high, without cracks, without holes, and of one solid mass. At the end of every hundred years, a man would wipe that mountain once with a piece of fine cloth made in |Kāsi::an ancient kingdom in northern India, renowned for producing fine, high-quality textiles, especially soft and delicate cloth [kāsi]|. By this effort, that large rocky mountain might be worn away and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons.

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.

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of constructing a mansion.

Bhikkhus, suppose someone were to say: 'I will construct the upper story of a |mansion::building with the peaked roof [kūṭāgāra]| without first laying the foundation of the lower story.' Such a thing is not possible. In the same way, bhikkhus, if someone were to say: 'Without fully understanding the Noble Truth of suffering as it truly is, without fully understanding the Noble Truth of the arising of suffering as it truly is, without fully understanding the Noble Truth of the cessation of suffering as it truly is, and without fully understanding the Noble Truth of the way of practice leading to the cessation of suffering as it truly is, I will completely end suffering' — such a thing is not possible.

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.”

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.

Bhikkhus, there are these two kinds of |assistance::support, help [anuggaha]|—assistance with material things and assistance with the Dhamma. Of these two kinds of assistance, bhikkhus, assistance with the Dhamma is the best.”

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.

He perceives the |base of nothingness::cosmological counterpart of the field of awareness centered on the absence of any distinct "something" to grasp or hold onto [ākiñcaññāyatana]| as the base of nothingness. Having perceived the base of nothingness as the base of nothingness, he conceives [himself as] the base of nothingness, he conceives [himself] in the base of nothingness, he conceives [himself apart] from the base of nothingness, he conceives the base of nothingness to be 'mine,' he delights in the base of nothingness. Why is that? Because he has not fully understood it, I say.

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

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

The young deity Māgha asks the Buddha in a verse on what to cut off to sleep with ease and grieve no more. The Buddha advises to cut off anger.

[The Blessed One:] “Cutting off |anger::rage, wrath, fury, indignation [kodha]|, one sleeps with ease, having slain anger, one sorrows no more; For anger, with its poisonous root, and honeyed tip, |Vatrabhū::epithet of Sakka. He is called Vatrabhū because he attained rulership among the deities by overcoming others with his conduct, or because he overcame the asura named Vatra [vatrabhū]|; The Noble Ones praise its slaying— for having cut it off, one grieves no more.”

One is incapable of ending suffering without directly knowing and completely comprehending greed, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending greed, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering.

The Buddha explains the fruit, benefit, brightness, and reach of observing the Uposatha endowed with the eight factors in detail.

1 Here, bhikkhus, a disciple of the Noble Ones reflects thus: 'For as long as they live, the |arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, having abandoned the taking of life, refrain from taking life, having laid aside weapons and sticks, are |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]|, full of kindness, and dwell with compassion for the well-being of all breathing beings. Today, for this night and day, I too, having abandoned the taking of life, will refrain from taking life, have laid aside weapons and sticks, will be conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the first factor.

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

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

One is incapable of ending suffering without directly knowing and completely comprehending anger, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |anger::rage, wrath, fury, indignation [kodha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

One is incapable of ending suffering without directly knowing and completely comprehending contempt, with the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

“Bhikkhus, a bhikkhu endowed with two qualities lives |contented::easily, comfortably, pleasantly [sukhaṃ]| in this very life, without distress, without trouble, without burning [passion]; and upon the breaking up of the body, after death, a good destination is expected. What two? |Guarding of the sense doors::controlled in senses, having self-restraint [guttadvāratā]| and |moderation::knowing the limit [mattaññū]| in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives contented in this very life, without distress, without trouble, without burning [passion]; and upon the breaking up of the body, after death, a good destination is expected.”

One is incapable of ending suffering without directly knowing and completely comprehending aversion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending aversion, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by fully comprehending aversion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

One is incapable of ending suffering without directly knowing and completely comprehending illusion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending illusion, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing, by completely comprehending illusion, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

The Buddha explains the importance of understanding the Four Noble Truths to end suffering with a simile of making a container out of leaves.

"Bhikkhus, if someone were to say: 'Without |fully understanding::understanding the four noble truths in principle, then discerning them in each moment and then experientially penetrating them| the noble truth of suffering as it truly is, without fully understanding the noble truth of the arising of suffering as it truly is, without fully understanding the noble truth of the ending of suffering as it truly is, and without fully understanding the noble truth of the way of practice leading to the ending of suffering as it truly is, I will completely end suffering' — such a thing is not possible.

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives with discontentedness in this very life and after death, a bad destination is expected.

“Bhikkhus, a bhikkhu endowed with two qualities lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected. What two? |Lack of guarding of the sense doors::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, and |lack of moderation::not knowing the limit [amattaññū]| in eating. Endowed with these two qualities, bhikkhus, a bhikkhu lives in discontentment in this very life, with distress, with trouble, with burning [passion]; and upon the breaking up of the body, after death, a bad destination is expected.”

DhammaPada verses 76-89 share on associating with a wise person, characteristics of such a person, the importance of joy in the Dhamma, the benefits of renunciation, and the qualities of a well cultivated mind.

Do not associate with |bad::harmful, injurious, destructive, or evil [pāpaka]| friends, do not associate with |base::vile, mean [adhama]| people; one should associate with good friends, one should associate with |best::highest, supreme [uttama]| amongst people.

The Buddha uses a simile of a golden bowl filled with powdered silver to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Here, bhikkhus, I know of a certain person by directly knowing their mind with my mind in this way: 'This venerable one would not, even for a golden bowl filled with powdered silver, intentionally speak a deliberate lie.' But then I see that person at a later time, overwhelmed by acquisitions, respect, and popularity, with a mind consumed by them, speaking a deliberate lie.

The Buddha uses a simile of a silver bowl filled with powdered gold to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

"Here, bhikkhus, I know of a certain person by directly knowing their mind with my mind in this way: 'This venerable one would not, even for a silver bowl filled with powdered gold, intentionally speak a deliberate lie.' But then I see that person at a later time, overwhelmed by acquisitions, respect, and popularity, with a mind consumed by them, speaking a deliberate lie."

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

1) Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. Just as a skilled bath attendant or his apprentice might knead bathing powder in a bronze bowl, sprinkling water again and again until the lump becomes permeated with moisture, saturated inside and out, yet does not drip. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. This, bhikkhus, is the first cultivation of the noble fivefold right collectedness.

The Buddha teaches the brahmin Asurindaka Bhāradvāja, who had approached him with harsh words, how to respond to anger and how to win a hard battle.

When this was said, the brahmin Asurindaka Bhāradvāja said to the Blessed One: "Excellent, venerable Gotama! Excellent, venerable Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to the Blessed One Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May I receive the going forth in the presence of the Blessed One Gotama, may I receive the full ordination."

One is incapable of ending suffering without directly knowing and completely comprehending conceit, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it.

“Bhikkhus, without directly knowing, without completely comprehending |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]|, with the mind |not detaching::not losing interest, not losing desire for, remaining passionate [avirājayanta]| from it, and |without abandoning::not giving up, not letting go of [appajahaṁ]| it, one is incapable of ending suffering. Indeed bhikkhus, by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it, one is capable of ending suffering.”

Beings come together and associate with other beings according to their disposition. Therefore, one should avoid associating with those that are lazy and keep company with the wise.

“Bhikkhus, beings come together and associate with other beings |according to disposition::in line with their mental qualities or inclinations [dhātuso]|. Those with an |inferior disposition::with bad inclination, with low tendencies [hīnādhimuttika]| come together and associate with those of a similar inferior disposition. Those with a |good disposition::whose inclinations are good, intent on good [kalyāṇādhimuttika]| come together and associate with those of a similar good disposition.

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

And those who engage in |bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]| protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal, not external; therefore, they protect themselves.’”

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

With loving-kindness towards the entire world, Cultivate a boundless and immeasurable mind; Upwards, downwards, and across without obstruction, Free from hostility and enmity.

The Buddha explains the benefits of developing mindfulness of death, and how to cultivate it with diligence for the wearing away of the mental defilements.

But 5) the bhikkhu who develops mindfulness of death in this way: 'May I live just the time it takes to chew and swallow a single mouthful of food so that I may attend to the Blessed One's teaching. I could then accomplish much!' 6) Or take the bhikkhu who develops mindfulness of death in this way: 'May I live just the time it takes to breathe out after breathing in, or to breathe in after breathing out, so that I may attend to the Blessed One's teaching. I could then accomplish much!' These, bhikkhus, are the bhikkhus who dwell |with diligence::quality of doing one's work or duty well, with alertness, carefulness and care [appamatta]| and develop mindfulness of death |keenly::sharply, with vigor [tikkha]|, for the wearing away of the mental defilements.

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

“Bhikkhus, whatever grounds for making merits there are |associated with acquisitions::connected with material acquisitions and attachment [opadhika]|, all of them do not amount to a sixteenth part of the |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| by |loving-kindness::goodwill, friendliness, benevolence [mettā]|. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect and popularity, nor for the thought 'Let people know me.'

"Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābha]|, respect, and popularity, nor for the thought 'Let people know me.' Rather, bhikkhus, this spiritual life is led |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]|, |for the purpose of letting go::for the sake of giving up [pahānattha]|, |for the purpose of dispassion::for the sake of detachment [virāgattha]|, and |for the purpose of cessation::for the sake of ending [nirodhatthaṃ]|.

Greed, aversion, and illusion are internal impurities that act as one's internal enemies. Though they obscure clarity and injure one from within, most people fail to recognize their true nature.

“Bhikkhus, there are these three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries. What three? 1) |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 2) |Aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. 3) |Illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|, bhikkhus, is an internal impurity, internal enemy, internal foe—it injures from within and acts as internal adversary. These, bhikkhus, are the three qualities that are internal impurities, internal enemies, internal foes—they injure from within and act as internal adversaries.”

The Buddha describes how beings only become disillusioned with and escape from the five aggregates when they directly know their gratification, drawback, and escape as they truly are.

"Bhikkhus, if there were no |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]| in |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]|, beings would not become |infatuated::enamoured, attracted [sārajjati]| to form. If there were no |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in form, beings would become |disillusioned with::disenchanted with [nibbindati]| form. But because there is a drawback in form, beings become disillusioned with form. If there were no |escape::way out, remedy [nissaraṇa]| from form, beings would not |escape from::depart from, become free from [nissarati]| form. But because there is an escape from form, beings become free from form.

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

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

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

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

The Buddha describes the distinction between the two Nibbāna elements - 1) one with fuel remaining pertaining to this life, and 2) one without fuel remaining and of relevance to the hereafter.

And what, bhikkhus, is the Nibbāna element |with no fuel remaining::with no residual clinging, with no grasping to existence [anupādisesa]|? In this case, bhikkhus, a bhikkhu is an Arahant, with taints eradicated, having fulfilled the spiritual life, who has done what had to be done, having put down the burden, who has achieved the highest goal, who has exhausted the fetter of existence, and who is liberated through complete comprehension. For him, bhikkhus, everything that is felt, being no longer delighted in, will become cool right here. This is called, bhikkhus, the Nibbāna element with no fuel remaining. These, bhikkhus, are the two elements of Nibbāna.”

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.

Seeing thus, bhikkhus, the instructed noble disciple becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, and with whatever feeling arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant; with that too, he becomes disenchanted.

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.

Dependent on the forms, there arises a |perception of form::recognition of a material shape [rūpasaññā]|, dependent on the perception of form, there arises an intention about form, dependent on the intention about form, there arises a contact with form, dependent on contact with form, there arises a felt experience connected with form, dependent on the felt experience connected with form, there arises a desire for form, dependent on desire for form, there arises a fever for form, dependent on fever for form, there arises a quest for form, dependent on the quest for form, there arises an acquisition of form.

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.

At that time, the venerable Soṇa was residing in Rajagaha in the Cool Grove. Then, while the venerable Soṇa was alone in seclusion, the following thought arose in his mind: "Indeed, all the Blessed One's disciples who live with energy aroused are like me. Yet my mind is not released from the defilements without clinging. I have wealth in my family; it is possible to enjoy the wealth and to do meritorious deeds. What if I were to abandon the training, return to the lay life, enjoy wealth, and do meritorious deeds?"

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.

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: 'Released.'

On hearing about two factions infatuated with a courtesan, the Buddha expresses an inspired utterance on the extremes - one of taking rules and observances as the essence and the other of seeing no fault in sensual pleasures.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. At that time, two factions in Rājagaha were |infatuated with::enamoured by [sāratta]| a certain courtesan, |obsessed in their minds::in love with [paṭibaddhacitta]|. Accusing, quarrelling, and having fallen into dispute, they assaulted one another with fists, stones, sticks, and knives, encountering death or death-like suffering.

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

"Friends, a bhikkhu |passes his time::dwells [viharati]| in such a way that he dies with |regret::experiences remorse [anutappa]|. And how does a bhikkhu pass his time in such a way that he dies with regret?

The Buddha explains to a brahmin that the cycle of existence is without a discoverable beginning, and that it is not easy to calculate the number of aeons that have passed by and gone.

Why is that? This |cyclic existence::the continuous cycle of birth, death, and rebirth [saṁsāra]|, brahmin, is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For a long time, brahmin, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, brahmin, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.’

The Buddha uses a simile of the bull elephants to illustrate the importance of using acquisitions without being tied to them or fixated on them, while seeing the danger in them, and understanding the escape.

In the same way, bhikkhus, here the elder bhikkhus, after dressing in the morning, and taking alms bowl and outer robe, enter a village or town for alms. There, they speak on the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|. The laypeople show their confidence to them. They use their |acquisitions::gain, offerings, possessions [lābha]| without being tied to them, without being |fixated on::greedy for, infatuated with [mucchitā]| them, |not blindly absorbed::not obsessed [anajjhopanna]| in them, seeing the danger in them and understanding the escape. This provides them with both beauty and strength, and on that account, they do not encounter death or deadly suffering.

The Buddha explains how many aeons have passed and gone by with a simile of four disciples with a hundred-year lifespan each recollecting a hundred thousand aeons each day and still not being able to count them all.

"Suppose, bhikkhus, there were four disciples here each with a life span of a hundred years, living a hundred years, and each day they were each to recollect a hundred thousand aeons. There would still be aeons not yet recollected by them when those four disciples each with a life span of a hundred years, living a hundred years, would pass away at the end of a hundred years. It is not easy to count them and say that they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons.

The Buddha explains the proximate causes for the ending of the mental defilements. The twelve factors leading to the ending of defilements are explained along with twelve factors that lead to suffering.

"I declare the knowledge of ending with its proximate cause, not without. And what, bhikkhus, is the proximate cause of knowledge of ending? '|Liberation::release, deliverance, freedom, emancipation [vimutti]|' should be said. Indeed, bhikkhus, I declare liberation with its proximate cause, not without. And what, bhikkhus, is the proximate cause of liberation? '|Fading of desire::dispassion, detachment [virāga]|' should be said. Indeed, bhikkhus, I declare fading of desire with its proximate cause, not without. And what, bhikkhus, is the proximate cause of fading of desire? '|Disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|' should be said. Indeed, bhikkhus, I declare disenchantment with its proximate cause, not without. And what, bhikkhus, is the proximate cause of disenchantment? '|Understanding and insight into things as they truly are::knowing and seeing reality [yathābhūtañāṇadassana]|' should be said. Indeed, bhikkhus, I declare understanding and insight into things as they truly are with its proximate cause, not without. And what, bhikkhus, is the proximate cause of understanding and insight into things as they truly are? '|Collectedness::stability of mind, stillness of mind, mental composure, concentration [samādhi]|' should be said. Indeed, bhikkhus, I declare collectedness with its proximate cause, not without."

The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path, culminating in right knowledge and right liberation.

“And what, bhikkhus, is the noble right collectedness, complete with supporting conditions and requisites, that is, |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]|, right intention, |right speech::speech that is truthful, harmonious, gentle, and meaningful; abstaining from false speech, divisive speech, harsh speech, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, and |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|? |Unification of mind::one-pointedness, concentration, oneness of mind [ekaggatā]| equipped with these seven factors is called noble right collectedness, complete with its supporting conditions and requisites.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought 'Let people know me.' But rather, this spiritual life is lived for the purpose of direct knowledge and full understanding.

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor for the thought 'Let people know me.' But rather, bhikkhus, this spiritual life is lived |for the purpose of direct knowledge::for the sake of higher understanding [abhiññattha]| and |for the purpose of full understanding::for the sake of complete comprehension [pariññattha]|.”

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

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

The Buddha 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.

That is, |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. With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is the noble principle that has been clearly seen and thoroughly penetrated with wisdom.

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

And how, Ānanda, does a bhikkhu dwell as an island unto himself, with himself as his refuge, not dependent on another as a refuge, with the Dhamma as his island, with the Dhamma as his refuge, not dependent on another as a refuge? Here, Ānanda, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, and fully present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. Similarly, he dwells observing feelings in and of themselves, the mind in and of itself, and mental qualities in and of themselves, with continuous effort, full awareness, and fully present, having removed craving and distress with regard to the world.

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

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

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought 'Let people know me.' But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.

“Bhikkhus, this spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor for the thought 'Let people know me.' But rather, bhikkhus, this spiritual life is lived |for the purpose of restraint::for the sake of self-control, following of the precepts and sense-restraint [saṃvaratthaṃ]| and |for the purpose of letting go::for the sake of giving up [pahānattha]|.”

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.

“Bhikkhus, gods and humans delight in |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]|, are fond of forms, rejoice in forms. With the change, fading away, and ending of forms, gods and humans dwell in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would take a snake and bind it with a strong rope. He would take a crocodile and bind it with a strong rope. He would take a bird and bind it with a strong rope. He would take a dog and bind it with a strong rope. He would take a jackal and bind it with a strong rope. He would take a monkey and bind it with a strong rope. Having done so, he would tie the ropes together with a knot in the middle and let the animals go.

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.

If a bhikkhu with a middle-standing were to correct me ... or even if a junior bhikkhu were to correct me, he might do so without concern for my good, not with concern for my good. I would refuse him and would trouble him, and even seeing [my fault], I would not make amends.' The same attitude occurs for a bhikkhu of middle-standing ... and similarly for a junior bhikkhu: 'An elder bhikkhu should not correct me, nor should a bhikkhu of middle-standing, nor a junior bhikkhu. And I should not correct an elder bhikkhu, nor a bhikkhu of middle-standing, nor a junior bhikkhu. If an elder bhikkhu corrects me, he might do so without concern for my good, not with concern for my good. I would refuse him and trouble him, and even seeing [my fault], I would not make amends. If a bhikkhu of middle-standing were to correct me ... or if a junior bhikkhu were to correct me, he might do so without concern for my good, not with concern for my good. I would refuse him and trouble him, and even seeing [my fault], I would not make amends.'

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, the wanderer Vacchagotta approached the Blessed One, exchanged greetings with him, and after a courteous and friendly exchange, sat down to one side. While seated to one side, Vacchagotta addressed the Blessed One:

The Buddha explains the four qualities of speech that is well-spoken - 1) speaking only what is well spoken, 2) speaking only the Dhamma, 3) speaking only what is pleasing, and 4) speaking only the truth. The Venerable Vaṅgīsa then praises the Buddha's teaching with verses on the nature of well-spoken speech.

“Bhikkhus, speech endowed with four qualities is |well spoken::articulate, eloquent [subhāsita]|, not badly spoken, and it is blameless and irreproachable by the wise. What are these four? 1) Here, a bhikkhu speaks only what is well spoken, not what is badly spoken; 2) speaks only the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, not what is not the Dhamma; 3) speaks only what is pleasing, not what is displeasing; 4) speaks only |truth::what is accurate, reliable [sacca]|, not |falsehood::lie [alika]|. Speech endowed with these four qualities, bhikkhus, is well spoken, not badly spoken, and it is blameless and irreproachable by the wise.” The Blessed One said this. Having spoken thus, the Well-Gone One further said this:

The Buddha shares with Potaliya, the wanderer, the four kinds of persons found existing in the world - 1) one who criticizes the blameworthy, 2) who praises the praiseworthy, 3) who neither criticizes nor praises, and 4) who criticizes the blameworthy and praises the praiseworthy.

Excellent, friend Gotama! Excellent, friend Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, friend Gotama, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May venerable Gotama remember me as a lay follower who, from this day forward, has gone to refuge for life."

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.’

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.

This body is a city built of bones, plastered with flesh and blood; Within it dwell old age and death, along with |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 |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|.

The Buddha's first discourse to the group of five bhikkhus at the Deer Park in Isipatana, near Varanasi. The discourse explains the Four Noble Truths and the Noble Eightfold Path in brief. It ends with the realization of the first bhikkhu, Venerable Kondañña.

As long as my wisdom and vision regarding these Four Noble Truths in their three phases and twelve aspects was not fully purified, I did not claim to have achieved the unsurpassed perfect enlightenment in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners.

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.

If, while wandering, one does not find, a companion who is better or equal; One should steadfastly pursue a |solitary life::going about or living alone [ekacariyā]|, there is no fellowship with the immature.

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

One is not a wise person, just because one speaks at length; One who is |at peace::safe, secure [khemī]|, is |without animosity::friendly, without hatred [averī]|, and is free from fear, is rightly called 'wise.'

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.

Seeing thus, bhikkhus, the instructed noble disciple grows disenchanted with form, grows disenchanted with feelings, grows disenchanted with perceptions, grows disenchanted with intentional constructs, grows disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is insight that he is liberated. He understands: 'Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.'

The Buddha describes the conduct of a person who is said to be ‘peaceful’. Such a person is free from craving before the breakup of body. He is one who examines distinctions in all contacts, withdrawn, straightforward, unassuming, unmoved amid views, not holding to a construct, and for whom, there is no ‘mine’ in the world.

He is without anger, fearless, not boastful, free from wrongdoing; Speaking wisely, |unruffled::not agitated, not arrogant, not pompous [anuddhata]|, controlled in speech, he is indeed a sage.

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.'

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.

With dependence on existence, there is birth ... with dependence on clinging, there is existence ... with dependence on craving, there is clinging ... with dependence on sensation, there is craving ... with dependence on contact, there is felt experience ... with dependence on the six sense bases, there is contact ... with dependence on name and form, there are the six sense bases ... with dependence on consciousness, there is name and form ... with dependence on intentional constructs, there is consciousness ... with dependence on ignorance, there are intentional constructs. Whether or not there is the arising of Tathāgatas, this principle remains — this stability of phenomena, this invariance of phenomena, this dependence. This, a Tathāgata awakens to and breaks through to. Having fully awakened to and broken through to it, he points it out, teaches it, declares it, establishes it, clarifies it, analyzes it, and reveals it. And he says: 'See, bhikkhus, with dependence on ignorance, there are intentional constructs.' Thus, bhikkhus, the |actuality::reality, suchness [tathatā]| in this, the invariability, the |not-otherwiseness::absolute certainty [anaññathatā]| in dependence — this is called dependent co-arising.

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

It occurs to him in this way: 'Because of such kinds of |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the kings catch a thief, who has committed a crime, and subject him to various punishments: whipping with lashes, beating with bamboo canes, striking with clubs, cutting off hands, cutting off feet, cutting off both hands and feet, cutting off ears, cutting off nose, cutting off both ears and nose, subjected to the 'sour pot,' the 'bald shave,' 'Rāhu's mouth,' the 'fiery wreath,' the 'blazing hand,' the 'grass twist,' wearing the 'bark dress,' the 'black antelope,' the 'meat hook,' the 'silver coins,' 'caustic peeling,' the 'spinning bar,' the 'straw chair,' being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword. If I were to commit such an evil deed, the kings would also catch me and subject me to such various punishments: they would beat me with whips, beat me with canes, beat me with short sticks; they would cut off my hands, cut off my feet, cut off both my hands and feet, cut off my ears, cut off my nose, cut off both my ears and nose; they would subject me to the 'sour pot,' the 'bald shave,' 'Rāhu's mouth,' the 'fiery wreath,' the 'blazing hand,' the 'grass twist,' wearing the 'bark dress,' the 'black antelope,' the 'meat hook,' the 'silver coins,' 'caustic peeling,' the 'spinning bar,' the 'straw chair'; they would douse me with hot oil, have me devoured by dogs, impale me alive on stakes, or have my head cut off with a sword.' Being |afraid::frightened, terrified [bhīta]| of the fault concerning this life, he does not live by |stealing::robbing, plundering [vilumpanta]| others' belongings. This, bhikkhus, is called the fault concerning this life.

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

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

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

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

Dhammapada verses 235-255 emphasize on the urgency of striving swiftly, not being negligent, discerning gradually, stains of various qualities. A contrast is drawn on the lives of one who is shameless and one with a sense of right and wrong, on finding the faults of others and one's own, and on the path of the Tathāgatas.

Know this, O good man, |unrestrained::uncontrolled [asaññata]| and with harmful mental qualities; Let not |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| and |false teaching::wrong views, unjust means, wrongdoing and misconduct [adhamma]|, |afflict::harm, oppress [randhayi]| you with suffering for a long time.

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

Hostility is never |settled::calmed, appeased [sammati]| by hostility, in this world at any time; Only |without hatred::without animosity, with friendliness, with kindness, with goodwill [avera]| is hostility settled, this is an eternal principle.

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

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

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.

Dependent on tastes, there arises a |perception of taste::recognition of a flavor [rasasaññā]|, dependent on the perception of taste, there arises an intention about taste, dependent on the intention about taste, there arises a contact with taste, dependent on contact with taste, there arises a felt experience connected with taste, dependent on the felt experience connected with taste, there arises a desire for taste, dependent on desire for taste, there arises a fever for taste, dependent on fever for taste, there arises a quest for taste, dependent on the quest for taste, there arises an acquisition of taste. Quest for taste does not arise dependent on an acquisition of taste, fever for taste does not arise dependent on a quest for taste, desire for taste does not arise dependent on a fever for taste, felt experience connected with taste does not arise dependent on a desire for taste, contact with taste does not arise dependent on a felt experience connected with taste, intention about taste does not arise dependent on a contact with taste, perception of taste does not arise dependent on an intention about taste, and tastes do not arise dependent on a perception of taste.

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

At Sāvatthi.

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

At Sāvatthi.

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

At Sāvatthi

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

Bhikkhus, on whatever occasion a bhikkhu trains thus: “While breathing in, I shall watch instability,” and “while breathing out, I shall watch instability”; trains thus: “While breathing in, I shall watch the fading of desire,” and “while breathing out, I shall watch the fading of desire”; trains thus: “While breathing in, I shall watch cessation,” and “While breathing out, I shall watch cessation”; trains thus: “While breathing in, I shall watch relinquishment,” and “while breathing out, I shall watch relinquishment” — on that occasion, the bhikkhu dwells observing |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, mindful, having removed craving and distress with regard to the world. Having seen with wisdom the abandoning of craving and distress, he closely looks on with equanimity. Therefore, bhikkhus, on that occasion, the bhikkhu dwells observing mental qualities in and of themselves, with continuous effort, fully aware, mindful, having removed craving and distress with regard to the world.

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

Bhikkhus, a king’s elephant endowed with five qualities is worthy of a king, fit for royal service, and is rightly counted as a component of the king’s retinue. Here, bhikkhus, a king’s elephant is |able to [patiently] endure::patient with, forbearing with [khama]| forms, able to patiently endure sounds, able to patiently endure odors, able to patiently endure flavors, and able to patiently endure tangible objects.

A lay disciple asks the Buddha why greed, aversion, and illusion still occupy and remain in his mind. The Buddha explains the importance of cultivating discernment of the gratification, drawback, and escape in the case of sensual pleasures along with cultivating the joy and happiness apart from sensual pleasures. He then recounts a conversation with the Nigaṇṭhas on this topic.

Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the cause, source, and basis, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, and a son with his mother; a father with his son, and a son with his father; a brother with his brother, a brother with his sister, a sister with her brother, a friend with a friend. In their disputes and conflicts, they attack one another with fists, with clods, with sticks, and with weapons, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, caused by sensual pleasures, rooted in sensual pleasures, with sensual pleasures as its basis.

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.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

1 Here, bhikkhus, a disciple of the Noble Ones reflects thus: 'For as long as they live, the |arahants::fully awakened ones, free from all mental defilements; worthy of offerings and veneration; also an epithet of the Buddha [arahant]|, having abandoned the taking of life, refrain from taking life, having laid aside weapons and sticks, are |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]|, full of kindness, and dwell with compassion for the well-being of all breathing beings. Today, for this night and day, I too, having abandoned the taking of life, will refrain from taking life, have laid aside weapons and sticks, will be conscientious, full of kindness, and dwell with compassion for the well-being of all breathing beings. In this way, I shall follow the example of the arahants, and the Uposatha will be observed by me.' Thus, one is endowed with the first factor.

The Buddha starts out by advising the bhikkhus to eat only during the day, without having a meal at night, explaining the interplay of how pleasant, painful and neither-pleasant-nor-painful feelings can lead to furthering of unwholesome or wholesome states. He then shares on the seven kinds of persons and which kinds must act with diligence. The Buddha concludes by describing how final knowledge is attained gradually.

Bhikkhus, what kind of person is one attained through view? Here, bhikkhus, a certain person does not contact with the body and dwell in those liberations that are peaceful and formless, surpassing forms, but by having seen with wisdom, some of his taints are exhausted, and the teachings proclaimed by the Tathāgata are understood and practiced by him with wisdom. This person is called one attained through view. For this bhikkhu too, I say, 'You must act with diligence.' Why is that? Because it is possible that this venerable one, by resorting to appropriate dwelling places, associating with good friends, and balancing his faculties, might realize here and now the highest culmination of the spiritual life for which clansmen rightly go forth from the household life into homelessness, and having realized it with his own directly knowing, he might dwell in it. Seeing the fruit of diligence for this bhikkhu, I say, 'You must act with diligence.'

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.

"Bhikkhus, there are these seven qualities that lead to the decline of a trainee bhikkhu. What seven? Relishing work, relishing talk, relishing sleep, relishing pleasure of company, being unguarded in sense faculties, lack of moderation in eating, and moreover there are communal duties. There, a trainee reflects, 'There are elders in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| who are experienced, long gone forth, bearing the burden; they will be recognized for this.' Yet, he still engages in these duties himself. These seven qualities lead to the |decline::regression, deterioration [parihāna]| of a trainee bhikkhu.

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, in the case of a person with wrong view, whatever bodily action is adopted and undertaken in line with that view, whatever verbal action and whatever mental action is adopted and undertaken in line with that view, along with whatever |intention::will [cetanā]|, |wish::a prayer, a longing [patthanā]|, |aspiration::a determination [paṇidhi]|, and |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]|—all these states lead to what is unwished for, unpleasant, disagreeable, unbeneficial, and |unsatisfactory::distressful, unfulfilling, marked by discontent [dukkha]|. For what reason? Because that view is bad.

The Blessed One instructs the bhikkhus on the base where there is no coming, going, staying, no passing away, and no arising.

"Bhikkhus, there exists a |base::āyatanaṁ|, where there is neither earth, nor water, nor fire, nor wind; neither the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|, nor the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|, nor the |base of nothingness::field of awareness centered on the absence of any distinct "something" to grasp or hold onto [ākiñcaññāyatana]|, nor the base of neither perception nor non-perception; neither this world, nor the other world, nor both, nor sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no passing away, no arising. It is without support, without occurrence, and without object. This, bhikkhus, is the ending of suffering."

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

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort; develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

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

“Bhikkhus, there are these seven powers. What seven? The power of |faith::confidence, conviction, trust [saddha]|, the power of |energy::willpower, determination [vīriya]|, the power of |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, the power of |moral dread::fear of wrongdoing out of regard for others [ottappa]|, the power of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|, the power of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, and the power of |wisdom::distinctive knowledge, discernment [pañña]|. These, bhikkhus, are the seven powers.

The Buddha advises against engaging in views deemed the ultimate, as it leads to disputes and clinging to views and doesn't lead to the ending of suffering.

With no inclination towards either extreme, neither for existence nor non-existence, here or beyond; He clings to nothing at all, and upon thorough examination, he comprehends all phenomena.

The Buddha describes how to see the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

“There are these three |felt experiences::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, bhikkhus. What three? Pleasant felt experience, painful felt experience, and neither-painful-nor-pleasant felt experience. Bhikkhus, a pleasant felt experience should be seen as |suffering::discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkha]|; a painful felt experience should be seen as a |thorn::any sharp pointed object, mental dart, piercing pain [salla]|; a felt experience that is neither-painful-nor-pleasant should be seen as |impermanent::unstable, transient, unreliable [anicca]|. When a bhikkhu sees a pleasant felt experience as |[ultimately] dissatisfying::a source of suffering [dukkha]|, a painful felt experience as a thorn, and a felt experience that is neither-painful-nor-pleasant as impermanent, he is called noble, one with perfect understanding, who has completely cut out |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, |unravelled::untied [vivattayi]| the |fetters::chains, bonds, links, things which bind [saṃyojana]|, and |through full understanding of conceit::through complete comprehension of pride, egotism, superiority, comparing oneself [mānābhisamaya]|, has made an end of suffering.”

The Buddha explains the nature of a corrupted mind and the consequences of holding onto views in these verses.

Some indeed speak with a corrupted mind, while others indeed speak with a mind of truth; However, the sage does not engage in disputes that arise, which is why they've no discontentedness at all.

The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the unsensed, what can be sensed, or one who senses. He does not formulate the cognized, the uncognized, what can be cognized, or one who cognizes.

"Bhikkhus, in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, with kings and commoners, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind — that I know.

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 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.

“Contemplating the unattractive nature of the body, mindful while breathing in and out; With continuous effort, seeing clearly, the calming down of all |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]|.

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

Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from ||[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. And he develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort.

King Pasenadi of Kosala and Queen Mallikā discuss who is dearer to them.

"Having surveyed all directions with the mind, One finds nothing anywhere dearer than oneself; Likewise for others, each holds themselves dear, Therefore, one desiring for their own welfare should not harm others."

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.

"All |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]| are |impermanent::unstable, transient, unreliable [anicca]|," when one sees this with |wisdom::distinctive knowledge, discernment [pañña]|; Then one becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| suffering, this is the path to purification.

The Buddha expresses an inspired utterance after reflecting on his own giving up of the proliferation of conceptual perceptions.

“For whom support for conceptual proliferation does not exist, who has gone beyond tethers and barriers; The sage who lives without |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, is not despised by the world with its gods.”

The Buddha advises Pasūra on the futility of engaging in debates and the dangers of becoming conceited.

However, those who have conquered the army of defilements, Acting with views that do not conflict with views; What can you gain among them, Pasūra, For they have nothing taken as supreme.

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending 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.

Bhikkhus, when one dwells perceiving the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in things that are the basis for fetters, there is no descent of consciousness. With the ending of consciousness, there is the ending of name and form; with the ending of name and form ... the ending of the six sense bases; with the ending of the six sense bases ... the ending of contact; with the ending of contact ... the ending of felt experience; with the ending of felt experience ... the ending of craving; with the ending of craving ... the ending of clinging; with the ending of clinging ... the ending of existence; with the ending of existence ... the ending of birth; with the ending of birth ... aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering.

The Buddha explains eight kinds of giving, including giving out of fear, giving to maintain a good reputation, and giving to purify the mind.

1) One |gives::the act of giving or donating, with an intention to give [dāna]| after |assaulting::attacking, offending, disrespecting [āsajja]| [the recipient].

The Buddha describes how he knows of the release, liberation and independence for living beings.

"With the exhaustion of delight in existence, with the exhaustion of perception and consciousness; with the ending of feelings and with tranquility, Thus indeed, friend, I know; the release, liberation, and independence for living beings."

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

And how, bhikkhus, does a thought of renunciation arise with a cause, not without a cause? How does a thought of goodwill arise with a cause, not without a cause? How does a thought of non-harm arise with a cause, not without a cause? Dependent on the domain of renunciation, bhikkhus, arises the perception of renunciation; dependent on the perception of renunciation arises the intention of renunciation; dependent on the intention of renunciation arises the desire of renunciation; dependent on the desire of renunciation arises the fever of renunciation; dependent on the fever of renunciation arises the search of renunciation. When engaged in a search of renunciation, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones practices properly in three ways: by body, by speech, and by mind.

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.

Three kinds of persons are found in the world - 1) one like a rainless cloud, 2) one like a cloud that rains in a certain area, and 3) one like a cloud that rains everywhere.

And how, bhikkhus, is a person like a rainless cloud? Here, bhikkhus, a certain person gives nothing at all—to ascetics, priests, poor people, wayfarers, or beggars: no food, no drink, no clothing, no transport, no garlands, scents, or ointments, no bedding, shelter, or lighting. In this way, bhikkhus, a person is like a rainless cloud.

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

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

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

1 And what, bhikkhus, is the |unsurpassable in seeing::the highest in sights [dassanānuttariya]|? Here, bhikkhus, someone goes to see an elephant treasure, goes to see a horse treasure, goes to see a precious gem, or goes to see diverse sights; or else they go to see an ascetic or a brahmin who has wrong view, and who is practicing wrongly. There is this seeing—I do not deny it. But this kind of seeing is inferior, common, coarse, ignoble, and not connected with true benefit; it does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |gradual ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. However, when one |with settled faith::with confidence in, having conviction [niviṭṭhasaddha]|, |grounded in affection::established in fondness, dearness [niviṭṭhapema]|, and |complete confidence::total faith [abhippasanna]| goes to see the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| or a disciple of the Tathāgata, this, bhikkhus, is the unsurpassable in seeing. This kind of seeing leads to the purification of beings, to the overcoming of sorrow and lamentation, to the subsiding of |discomfort and distress::physical pain and mental suffering [dukkhadomanassa]|, to the attainment of the true path, and to the realization of Nibbāna. This, bhikkhus, is called the unsurpassable in seeing. Such is the unsurpassed sight.

The Buddha teaches the Dhamma for the giving up of everything based on the six sense bases and the process leading up to the arising of feeling and perception.

The eye should be given up, |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]| should be given up, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| should be given up, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| should be given up, and whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too should be given up.

Six qualities to abandon to dwell in the first jhāna - 1) thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm.

"Bhikkhus, without |giving up::letting go, abandoning, removing [pahāna]| these six things, one is incapable of entering and abiding in the first jhāna. What are the six?

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

“Bhikkhus, there are these three grounds for making merit. What are the three? The ground for making merit through |giving::the act of giving or donating, with an intention to give [dāna]|, the ground for making merit through |ethical conduct::virtue, moral integrity [sīla]|, and the ground for making merit through |cultivation::development, meditation [bhāvanā]|. These, bhikkhus, are the three bases for meritorious action.”

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.

If they experience a pleasant feeling, they experience it while being |entangled with::bound to, linked with, identified with [saññutta]| it. If they experience a painful feeling, they experience it while being entangled with it. If they experience a neither-painful-nor-pleasant feeling, they experience it while being entangled with it.

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 |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|? Here, bhikkhus, a disciple of the Noble Ones, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. Further, 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. Further, 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 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. This is called the power of collectedness.

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.

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.

Without harshness, without greed, without impulses, equal towards all; I declare these benefits, When asked about the unwavering one.

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.

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering."

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.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

The Buddha explains the benefits of cultivating loving-kindness compared to giving donations.

"Bhikkhus, if someone were |to give a donation::the act of giving or donating, with an intention to give [dāna]| of a hundred pots [of food] in the morning, a hundred pots of food at noon, and a hundred pots of food in the evening, and if someone else were to cultivate a |mind of loving-kindness::friendly heart, kind mind, benevolent mind [mettācitta]| even for the brief moment it takes to milk a cow, whether in the morning, at noon, or in the evening — this [cultivation of loving-kindness] would yield far greater fruit than those givings.

The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.

Touching the deathless element with the body, having reached the state |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|; |Abandoning all identification::relinquishing all appropriation, giving up acquisitions [upadhippaṭinissagga]|, having personally realized the |taint-less::undefiled, free from effluents [anāsava]|; The perfectly Awakened One teaches, the sorrow-free, |unblemished::pure, stainless [viraja]| state.”

The Buddha describes the abandoning of conceit as a security for non-returning.

“Overcome by conceit, through which, beings go to an unfortunate destination; Completely comprehending conceit, those with insight abandon it; Having abandoned it, they do not come again, to this world at any time.”

The young deity Kassapa, on Buddha's invitation, shares a verse on the instruction for a bhikkhu.

Then, when the night had advanced, the young deity Kassapa, with a radiant appearance, illuminating the entire Jeta’s Grove, approached the Blessed One. Having drawn near, he paid homage to the Blessed One, stood to one side, and said to the Blessed One: “The Blessed One has revealed the bhikkhu but not the instruction to the bhikkhu.”

When a brahmin woman expresses faith in the Buddha, her husband, a brahmin of the Bhāradvāja clan, goes to dispute the doctrine of the Buddha. The Buddha teaches the brahmin the importance of cutting off anger.

"I do not see anyone, brahmin, in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, kings and commoners, who could dispute the doctrine of the Blessed One, the Arahant, the perfectly Awakened One. But still, brahmin, go. Having gone, you will find out for yourself."

Venerable Mahāmoggallāna is sitting in meditation posture, aligning his body upright, and having set up mindfulness immersed in the body. The Blessed One sees this and expresses an inspired utterance.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the venerable Mahāmoggallāna was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, and with |mindfulness immersed in the body::mindfulness related to the body, focused within [kāyagata + sati]|, |well-established::fully engaged [sūpaṭṭhita]| internally.

The Blessed One instructs the bhikkhus on the unborn, unbecome, unmade, unconditioned.

Thus have I heard — Once, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Blessed One was addressing the bhikkhus on a topic related to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, instructing, encouraging, inspiring, and gladdening them. The bhikkhus listened attentively, earnestly, and with a concentrated mind, absorbing the Dhamma with keen ears.

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.

With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. With a mind imbued with |compassion::benevolence, concern, gentle regard [anukampā]| ... with a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]| ... with a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.

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

“Having done bad conduct by body, and by speech; Having done bad conduct by mind, and other actions associated with |blame::fault, wrong, error, moral mistake, criticism [dosa]|.

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

2 And what, householder, is the |happiness of using wealth::pleasure of enjoying wealth [bhogasukha]|? Here, householder, a son of a good family enjoys wealth acquired through initiative and effort, built up by hard work, earned by sweat, lawfully and legitimately obtained, and he does good deeds with it. When he reflects, 'I enjoy wealth acquired through initiative and effort, built up by hard work, earned by sweat, lawfully and legitimately obtained, and I do good deeds with it,' he attains happiness and pleasure. This is called the happiness of using wealth, householder.

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

And what, bhikkhus, is the wealth of |generosity::sharing, relinquishment [cāga]|? Here, bhikkhus, a disciple of the Noble Ones dwells at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts. This is called the wealth of generosity.

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

With the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering."

The Buddha explains the importance of good friendship in the development and cultivation of the noble eightfold path.

How, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the noble eightfold path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the noble eightfold path."

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

And how, bhikkhus, does a bhikkhu with good friends develop and extensively cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, bhikkhus, that a bhikkhu with good friends develops and extensively cultivates the Noble Eightfold Path.

The Buddha describes the fetter of craving as the most significant bond, bound by which, beings continue wandering on in cyclic existence.

“A person with craving as their companion, transmigrates for a long time; From one state of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| to another, they do not go beyond cyclic existence.

Three things thrive when obscured, not when exposed. And three things that shine forth when exposed, not when obscured.

"Bhikkhus, there are these three things that thrive when obscured, not when |exposed::revealed, made clear, shared in the open [vivaṭa]|. What three?

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

But those who value the good Dhamma, and live in accordance with it; They indeed grow in the good Dhamma, taught by the perfectly awakened one.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought 'This is the truth' and the accumulation of bases for views.

For one |detached from all passion::with desire faded away [sabbarāgaviratta]|, |who is liberated through the exhaustion of craving::who is released through the depletion of desire [taṇhakkhayavimutti]|; Quests are |renounced::given up, relinquished [paṭinissaṭṭha]|, and the bases for views are |uprooted::eradicated [samūhata]|; With the cessation of quests, the bhikkhu, is |fulfilled::free from hope, desire-less [nirāsa]| and |without doubt::without confusion [akathaṅkathī]|.”

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

Consciousness, bhikkhus, while |persisting::remaining [tiṭṭhamāna]|, might persist |attached to form::attracted to form, engaged with materiality [rūpupaya]|, based on [the field of] form, with form as a support—and there, with a sprinkling of |delight::pleasure, enjoyment, relish [nandi]|—it comes to growth, increase, and full maturation.

On seeing the people of Sāvatthi clinging to sensual pleasures, the Buddha expresses an inspired utterance on harm that comes from sensual desire.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. At that time, by and large, the people in Sāvatthi lived clinging to sensual pleasures—|infatuated by::inflamed by, enamoured by [rattā]|, desirous for, bound by, fixated with, attached to, blinded by, and intoxicated with sensual pleasures.

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

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

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

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

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

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

An awakened person has transcended fear through going beyond their own attachments.

When a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]| has gone beyond, his |own attachments::identification with thoughts, emotions, intentions, habits, opinions, beliefs, or things the person interacts with in life, e.g. sensations, relationships, or concepts [sakesu + dhammesu]|; Then the brahmin transcends, both this demon and the mayhem.

Venerable Sāriputta is sitting in meditation posture, aligning his body upright, having set up mindfulness at the fore. The Blessed One sees this and expresses an inspired utterance.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, the venerable Sāriputta was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]|, aligning his body upright, and having set 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]| |at the fore::as first priority, at the tip of the nose or on the upper lip [parimukhaṃ]|.

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

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

The Buddha describes the four uprisings of craving that can arise for a bhikkhu.

“A person with craving as their companion, transmigrates for a long time; From one state of existence to another, they do not go beyond |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these floods.

At Sāvatthi.

The Buddha explains the five barriers and five shackles of the mind that prevent a bhikkhu from coming to growth, increase, and fulfillment in his teaching and training.

He develops the basis of psychic power that is endowed with collectedness arising from |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |determination::will power, energy [vīriya]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |[purification of] mind::purification of heart [citta]| and accompanied by intentional effort. He develops the basis of psychic power that is endowed with collectedness arising from |investigation::consideration, reflection, and examination [vīmaṃsā]| and accompanied by intentional effort. And then, enthusiasm is the fifth factor.

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.

“|Collected::composed, settled [samāhita]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, a |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]| disciple of the Buddha; |Discerns::distinguishes, understands, knows clearly [pajānāti]| the defilements, and the |arising::origin, source [sambhava]| of defilements.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these floods.

“Bhikkhus, there are these four |floods::torrents, deluge [oghā]| [of defilements]. What four? The |flood of sensual pleasures::torrent of sensual desires [kāmogha]|, the |flood of continued existence::torrent of becoming [bhavogha]|, the |flood of views::torrent of beliefs [diṭṭhogha]|, and the |flood of ignorance::torrent of not understanding how things have come to be [avijjogha]|. These are the four floods.

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.

6 He lives |with energy aroused::with initiative [āraddhavīriya]| for the abandonment of |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities and the attainment of |wholesome::healthy, beneficial, useful [kusala]| qualities. He is |strong::powerful, having stamina [thāmavant]|, |striving diligently::making continuous effort with alertness, carefulness and care [daḷhaparakkama]|, and does not shirk taking responsibility for wholesome qualities. This, bhikkhus, is the sixth cause, the sixth condition that leads to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

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

Thus, with the ending of ignorance, intentional constructs cease; with the ending of intentional constructs, consciousness ceases; with the ending of consciousness, name and form cease; with the ending of name and form, the six sense bases cease; with the ending of the six sense bases, contact ceases; with the ending of contact, sensation ceases; with the ending of felt experience, craving ceases; with the ending of craving, clinging ceases; with the ending of clinging, existence ceases; with the ending of existence, birth ceases; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' bhikkhus, vision, insight, wisdom, true knowledge, and clarity arose in me concerning doctrine previously unheard of."

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The Noble Eightfold Path is the way to directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.

The giver of food gives five things to the recipients - life, beauty, happiness, strength, and eloquence. They also find happiness as a result of their giving.

“Bhikkhus, a giver, giving food, gives five things to the recipients. What five? They give life, beauty, happiness, strength, and |eloquence::intelligence, wit, ingenuity [paṭibhāna]|.

The Buddha instructs that one should examine experience in such a way that consciousness does not become scattered among external sense objects, fixated internally, or entangled through grasping.

“Bhikkhus, a bhikkhu should |examine::investigate, inquire into [upaparikkhati]| in such a way that, however it is examined by him, his |consciousness::quality of awareness — distinctive knowing that arises in dependence on eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is |unscattered::not confused, not distracted, lit. not thrown apart [avikkhitta]| and |undispersed::lit. not flowed apart [avisaṭa]| externally, |not fixated in::not stuck in [asaṇṭhita]| oneself, and by |not grasping at::not holding onto [anupādāya]| anything, |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|, then there is no possibility of the arising of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|—of birth, aging, and death—in the future.”

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

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

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

“Bhikkhus, there are these four |bonds::yokes, attachment, which binds one to the round of cyclical existence [yoga]|. What four? The |bond of sensual pleasures::yoke of sensual pleasures [kāmayoga]|, the |bond of continued existence::yoke of becoming [bhavayoga]|, the |bond of views::yoke of beliefs [diṭṭhiyoga]|, and the |bond of ignorance::bondage from not understanding how things have come to be [avijjāyoga]|. These are the four bonds.

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

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

A bhikkhu endures sharp, severe, and painful bodily sensations caused by the results of past actions, while remaining mindful and fully aware, untroubled by the experience.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Now, at that time, a certain bhikkhu was sitting not far from the Blessed One, having folded his legs in a |cross-legged sitting position::meditation posture [pallaṅka]| and |aligning::guiding, directing, setting [paṇidhāya]| his body in an |upright::straight, erect [uju]| posture. Enduring sharp, severe, and painful |bodily sensations::pleasant, unpleasant, or neutral felt experience, feeling, second of the five aggregates [vedana]| that were caused by the results of past actions, he remained |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]| and |fully aware::with attentiveness, with clear and full comprehension [sampajañña]|, |untroubled::not annoyed, not upset [avihaññamāna]| by the experience.

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

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

The Buddha describes the three kinds of craving - 1) craving for sensual pleasures, 2) craving for becoming, and 3) craving for non-becoming.

“Fettered by the bond of craving, with minds inflamed by lust for becoming and non-becoming; Under the influence of |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|'s snare, these people find no security from bondage; Sentient beings continue in |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, leading to birth and death.

The Buddha explains that when you see someone faring well, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|.

The Buddha shares that it is not easy to find a being who has not been your brother at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha explains that it is not easy to find a being who has not been your father at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha shares that it is not easy to find a being who has not been your sister at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha shares that it is not easy to find a being who has not been your son at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha shares that it is not easy to find a being who has not been your daughter at some point over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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

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

In this teaching, the Buddha succinctly shares the allure and the drawbacks of desiring sensual pleasures.

Whoever |completely avoids::keeps away from [parivajjeti]| sensual pleasures, just as one avoids stepping on a snake's head with their feet; Finds tranquility in this |entangling::ensnaring, sticky [visattika]| world, wih |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|, they surpass it.

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

For such a Brahmin, no boundaries exist, whether knowing or seeing, they hold to nothing; Neither passionate for sense-desires nor attached to dispassion itself, They hold on to nothing as the ultimate truth.

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.

And what is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

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.

And what, bhikkhus, is the diversity of elements? The |form element::the elemental basis for visual objects—such as shapes, colors, light, bodily forms, gestures, ornaments, scenery, or textures visible through the eye—anything whose appearance enables seeing and may condition perception, attraction, or craving [rūpadhātu]|, |sound element::the elemental basis for auditory experience—such as tones, voices, musical patterns, shouts, praises, speech, or ambient noise—anything whose vibratory quality enables hearing and can become a basis for perception, emotional response, or craving [saddadhātu]|, |odor element::the elemental basis for smells—such as fragrances, stench, food aromas, floral scents, perfumes, or earthy odors—anything whose scent-bearing nature forms the condition for olfactory experience and may lead to craving or attachment [gandhadhātu]|, |taste element::the elemental basis for gustatory experience—such as sweet, bitter, sour, salty, spicy, or subtle flavor properties that arise in dependence on tongue contact with substances, forming the condition for taste perception and potentially giving rise to craving or attachment [rasadhātu]|, |tangible object element::the elemental basis for touch sensation—such as hardness, softness, warmth, coolness, pressure, movement, or contact with textures and bodies—anything that, when contacted by the body, can give rise to tactile experience and potentially become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabbadhātu]|, and |mental object element::the elemental basis for mental phenomena—such as thoughts, emotions, perceptions, volitions, conceptual constructs, and internal representations—that arise within the mind and form the condition for knowing, imagining, interpreting, or craving [dhammadhātu]|. This is called the diversity of elements.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Vipassī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Sikhī, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Vessabhū, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Kakusandha, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Koṇāgamana, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. 'Ending, ending,' thought the bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.

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

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

The Buddha shares the four kinds of persons found existing in the world - those who value anger, contempt, gain, and honor, and those who value the good Dhamma instead.

But those who value the good Dhamma, and live in accordance with it; They indeed grow in the good Dhamma, taught by the perfectly awakened one.

The Buddha observes the King Pasenadi as huffing and puffing and advises him on moderation in eating.

Now at that time the brahmin student Sudassana was standing behind the king. King Pasenadi then addressed him: "Please, dear Sudassana, memorize this verse in the Buddha's presence and recite it to me whenever I am presented with a meal. I'll set up a regular daily allowance of a hundred |kahāpaṇas::currency at the time| for you."

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.

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill will::anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| 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 ill will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, 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 ill will, that is, the release of mind through loving-kindness.'

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

7) He has keen aspiration for the |realization of right view::direct experiential understanding of the Four Noble Truths and the nature of reality, developed through learning, reflection, and practice in accordance with the Dhamma [diṭṭhipaṭivedha]|, and in the future too, his fondness for the realization of right view does not diminish.

The Buddha explains that when you see someone faring badly, you should conclude that you too have experienced the same over the long span of time of cyclic existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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

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

Eight verses on overcoming the mire of delusion by avoiding attachment to sensory pleasures, discerning their causes, and practicing for being free of 'mine'.

A being, enveloped by many things within the cave of ignorance, stands deeply mired in delusion; Such a one is far from seclusion, For sensual pleasures in the world are not easy to relinquish.

The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one's relation to one's actions.

1 For the sake of what benefit should a woman, a man, a householder, or one gone forth frequently reflect thus: 'I am subject to aging, I am not exempt from growing old'? In their youth, beings |are intoxicated::have vanity, pride, conceit [mada]| with their youth, and when they are intoxicated with their youth, they engage in misconduct by body, speech, and mind. But when one frequently reflects upon this subject, the intoxication with their youth is either entirely abandoned or diminished. It is for the sake of this benefit that a woman, a man, a householder, or one gone forth should frequently reflect thus: 'I am subject to aging, I am not exempt from growing old.'

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

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

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

Respectful of the teacher, respectful of the Dhamma, and with keen respect towards the Saṅgha; Endowed with conscience and moral fear, |agreeable::deferential, polite, obedient [sappatissa]| and respectful in conduct; is incapable of decline, and truly close to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.”

Just as a stick thrown into the air sometimes lands on its base, sometimes in the middle and sometimes on its tip, beings, obstructed by ignorance and fettered by craving, continue to run and wander in this cycle of existence.

For what reason? Bhikkhus, this cyclic existence is without a discoverable beginning. A first point is not evident of beings who, obstructed by ignorance and fettered by craving, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

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.

And what taints, bhikkhus, should be abandoned through restraint? Here, bhikkhus, a bhikkhu, wisely |reflecting::carefully considering [paṭisaṅkhā]|, abides with the eye faculty restrained. While taints, |vexation::affliction, irritation [vighāta]|, and |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| might arise in one who abides with the eye faculty unrestrained, there are no taints, vexation, or fever in one who abides with the eye faculty restrained. Wisely reflecting, they abide with the ear faculty restrained... with the nose faculty restrained... with the tongue faculty restrained... with the body faculty restrained... and likewise, with the mind faculty restrained. While taints, vexation and fever might arise in one who abides with the mind faculty unrestrained, there are no taints, vexation, or fever in one who abides with the mind faculty restrained.

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

... among those |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| is Soṇā.

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

Thus, when this is not, that does not come to be; with the cessation of this, that ceases. That is - with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, suffering, displeasure, and despair cease. Thus, there is the cessation of this entire mass of suffering.

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

If anyone, bhikkhus, should speak thus: ‘Having rejected this duality, I shall make known another duality’ — that would be a mere empty boast on his part. If he was questioned, he would not be able to reply and, further, he would meet with |vexation::affliction, irritation [vighāta]|. For what reason? Because, bhikkhus, that would not be within his |objective field::domain, realm, sphere [visaya]|.”

Intending, planning, and underlying tendencies are the basis for the continuation of consciousness.

However, bhikkhus, when one neither intends, nor plans, nor has an underlying tendency towards, there is no basis for the continuation of consciousness. With no basis, there is no support for the establishing of consciousness. When consciousness is not established and does not come to growth, there is no production of renewed existence in the future. When there is no production of renewed existence in the future, there is no future birth, aging, and death, sorrow, lamentation, pain, distress, and despair. Thus there is the cessation of this entire mass of suffering."

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

"When this exists, that comes to be; with the arising of this, that arises. That is: with ignorance as a condition, formations arise; from formations as a condition, consciousness arises; from consciousness as a condition, name-and-form arises; from name-and-form as a condition, the six sense bases arise; from the six sense bases as a condition, contact arises; from contact as a condition, feeling arises; from feeling as a condition, craving arises; from craving as a condition, clinging arises; from clinging as a condition, continued existence comes to be; from continued existence as a condition, birth comes to be; from birth as a condition, aging and death, sorrow, lamentation, pain, distress, and despair come to be. Thus is the arising of this whole mass of suffering."

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

It is possible, Cunda, that here a certain bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. It might occur to him: ‘I am practicing |self-effacement::spiritual austerity, chipping away at the defilements, asceticism [sallekha]|.’ But it is not these attainments that are called ‘effacement’ in the |Vinaya::code of monastic discipline rules, training [vinaya]| of the Noble Ones: these are called ‘pleasant abidings here and now’ in the Vinaya of the Noble Ones.

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

"One should dwell as one who is free from covetousness, with a mind that is unafflicted. Being mindful, with focused and internally well-composed mind."

The Buddha describes three qualities that lead to the decline of a trainee bhikkhu and three qualities that lead to non-decline.

Therefore, the one |with few obligations::with few duties, unencumbered [appakicca]|, seldom drowsy, unagitated in mind; That kind of bhikkhu is indeed fit, To attain the highest awakening.”

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

"|Diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, great king, is that one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life. Just as, great king, all the footprints of living beings that walk fit into the footprint of the elephant, and the elephant's footprint is considered |ultimate::foremost, chief [agga]| by reason of its size — so too, great king, diligence is the one Dhamma which, having accomplished, secures both kinds of welfare — welfare pertaining to the present life and that pertaining to the next life."

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.

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

"Excellent, excellent, Sāriputta. The whole of this spiritual life is this — good friendship, good companionship, good association. It can be expected, Sāriputta, that a bhikkhu with good friends, companions, and associates will develop and extensively cultivate the Noble Eightfold Path. And how, Sāriputta, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path?

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, fondness, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

Do not associate with what is pleasing, nor with what is displeasing; For separation from the beloved is suffering, and so too is the sight of the |unloved::disagreeable [appiya]|.

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

“With a mind set on right intentions, and having spoken right speech; Having undertaken right actions with the body, a person here -

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

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

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

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

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

And how, Ānanda, does a bhikkhu with good friends, companions, and associates develop and extensively cultivate the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, Ānanda, that a bhikkhu with good friends, companions, and associates develops and extensively cultivates the Noble Eightfold Path.

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

What are the four? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

“Well said, Māgaṇḍiya. I too, Māgaṇḍiya, have neither seen nor heard of a king or a king’s chief minister who, while enjoying himself, provided and endowed with the five cords of sensual pleasure, has lived, is living, or will live without having abandoned craving for sensual pleasures, without having dispelled fever for sensual pleasures, without thirst, with a mind inwardly at peace. On the contrary, Māgaṇḍiya, any ascetics or brahmins who have lived, are living, or will live without thirst, with a mind inwardly at peace—all of them do so after having understood, |as it truly is::as it has come to be, in reality [yathābhūta]|, the arising, the passing away, the gratification, the drawback, and the escape in regard to sensual pleasures. And it is after abandoning craving for sensual pleasures and dispelling the fever for sensual pleasures that they have lived, are living, or will live without thirst, with a mind inwardly at peace.

The Buddha advises Mahāpajāpatī Gotamī on how to discern the teachings to be abandoned and the teachings to be embraced by observing for eight qualities.

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

Everything, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering.

"Everything, bhikkhus, when |not directly known::not experientially understood [anabhijānanta]|, |not completely comprehended::not totally understood [aparijānanta]|, |not detached from::not losing interest in [avirājayanta]|, and |not let go of::not given up, not abandoned [appajahanta]|, is incapable of resulting in the |wearing away of suffering::extinction of stress, ending of excitement, agitation and discontentment [dukkhakkhaya]|. What precisely, bhikkhus, when not directly known, not completely comprehended, not detached from, and not let go of, is incapable of resulting in the wearing away of suffering?

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts.

Dependent on the forms, there arises a |contact with the eye::visual impression, visual experience [cakkhusamphassa]|. Dependent on sounds, there arises a |contact with the ear::auditory impression, sonic experience [sotasamphassa]|. Dependent on smells, there arises a |contact with the nose::olfactory impression, nasal experience [ghanasamphassa]|. Dependent on tastes, there arises a |contact with the tongue::gustatory impression, taste experience [jivhāsamphassa]|. Dependent on tangible objects, there arises a |physical contact::tactile impression, somatic experience [kāyasamphassa]|. Dependent on mental objects, there arises a |contact with the mind::mental impression, cognitive experience [manasamphassa]|.

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

Bhikkhus, this thought occurred to me: 'Of what kind of deed of mine is this the fruit? Of what deed's result is it that I now possess such great power and influence?' Then, it occurred to me: 'This is the fruit of three [kinds of] deeds, the result of three kinds of deeds that I now possess such great power and influence. These are: |giving::the act of giving or donating, with an intention to give [dāna]|, |discipline::taming [dama]|, and |comprehensive restraint::holistic ethical discipline [saññama]|.'”

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

“With a mind set on wrong intentions, and having spoken wrong speech; Having undertaken wrong actions with the body, a person here—

The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.

Bhikkhus, there are these two kinds of |assistance::support, help [anuggaha]|—assistance with material things and assistance with the Dhamma. Of these two kinds of assistance, bhikkhus, assistance with the Dhamma is the best.

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

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

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

Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;

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.

|Diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]| is the path to the |deathless::deathless state, epithet of Nibbāna [amata]|, |negligence::carelessness, heedlessness [pamāda]| is the path to death; The diligent do not die, The negligent are as if dead.

The Buddha explains the vastness of an aeon using a simile of removing mustard seeds from an iron city.

For what reason? Bhikkhus, this |cyclic existence::wandering from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| is without a discoverable beginning. A first point is not evident of beings who, obstructed by |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and fettered by |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]|, run on and wander in this cycle of existence. For such a long time, bhikkhus, you have experienced |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, |agony::intense suffering, anguish [tibba]|, and |calamity::disaster [byasana]|, the |cemetery::charnel ground [kaṭasī]| has been filled up with your bones. Therefore, bhikkhus, it is enough |to become disenchanted::to become disillusioned [nibbindituṃ]|, |to become detached::to become dispassionate [virajjituṁ]| and |to become free from::to be liberated from [vimuccituṃ]| |all conditions::all formations, all activities, all fabrications [sabbasaṅkhāra]|."

The Buddha uses the simile of a turtle struck by a harpoon to illustrate how attachments to acquisitions, respect, and popularity can lead to misfortune and hinder spiritual progress.

Any bhikkhu who |relishes::enjoys the taste of, takes pleasure in [assādeti]| and longs for arisen acquisitions, respect, and popularity is called a bhikkhu who has been struck with a harpoon, who has met with misfortune and disaster, and the Evil One can do with him as he wishes.

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.

“As to this question that you ask, I will tell you, Ajita; Where |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]|, completely cease without remainder; With the cessation of |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]|, there they are entirely overcome.”

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

But with the remainderless fading away and cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus, there is the cessation of this entire mass of suffering.

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

"A half-month after my full ordination, friends, I personally realized the |analytical knowledge of meaning::penetrative understanding of the true significance of things, understanding of the implications of different teachings, the results of a practice, of the ultimate aim that a teaching is pointing to [atthapaṭisambhidā]|—both in |its essence::at its core, i.e. understanding the substance of what a thing or a teaching is pointing to [odhiso]| and its |detailed expression::accurately understanding [as it is] phrased verbally [byañjanaso]|. In many ways, I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and clarify it. Let anyone harboring doubt or uncertainty approach me with a question. I [will resolve it] with my answer. Our teacher, who is masterful in the teachings, is present.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

Respectful of the teacher, respectful of the Dhamma, and with keen respect towards the Saṅgha; A bhikkhu with respect for diligence, with respect for courteousness; is incapable of decline, and truly close to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.”

The Buddha uses a simile of a cat and a mouse to illustrate how not setting up mindfulness and being unrestrained in the sense faculties can lead to death or deadly suffering.

So too, bhikkhus, here some bhikkhu dresses in the morning and, taking alms bowl and outer robe, 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 meets death or deadly suffering.

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

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

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

“Bhikkhus, in 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]|, a bhikkhu who is of |virtuous conduct::ethical, lit. of good conduct [kalyāṇasīla]|, endowed with noble qualities, and possessed of excellent wisdom is called a perfected one, one who has fulfilled one's training, the best of men.

The Buddha describes the four assurances possessed by the Tathāgata.

"Bhikkhus, these four |assurances::intrepedities, confidences [vesārajja]| are possessed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, endowed with which, the Tathāgata claims the foremost position, roars the lion's roar in the assemblies, and sets the wheel of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| in motion. What are these four?

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

If there is no wound on the hand, one may carry poison with the hand; Poison does not affect one without a wound, and there is no consequence for one who does not do harm.

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.

The brahmin Bilaṅgika Bhāradvāja insults the Buddha, but after the Buddha's response, he becomes a bhikkhu and soon attains arahantship.

When this was said, the brahmin Bilaṅgika Bhāradvāja said to the Blessed One: "Excellent, venerable Gotama! Excellent, venerable Gotama! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable Gotama, the Dhamma has been |explained::illustrated [pakāsita]| by you in many ways. I go for refuge to the Blessed One Gotama, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May I receive the going forth in the presence of the Blessed One Gotama, may I receive the full ordination."

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and not the other way around.

Dependent on the forms, there arises a |contact with the eye::visual impression, visual experience [cakkhusamphassa]|, the forms do not arise from the contact with the eye. Dependent on sounds, there arises a |contact with the ear::auditory impression, sonic experience [sotasamphassa]|, sounds do not arise from the contact with the ear. Dependent on smells, there arises a |contact with the nose::olfactory impression, nasal experience [ghanasamphassa]|, smells do not arise from the contact with the nose. Dependent on tastes, there arises a |contact with the tongue::gustatory impression, taste experience [jivhāsamphassa]|, tastes do not arise from the contact with the tongue. Dependent on tangible objects, there arises a |physical contact::tactile impression, somatic experience [kāyasamphassa]|, tangible objects do not arise from the physical contact. Dependent on mental objects, there arises a |contact with the mind::mental impression, cognitive experience [manasamphassa]|, mental objects do not arise from the contact with the mind.

The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the way of practice leading to its cessation.

He is the Buddha, with defilements ended, untroubled and free from doubts; Having reached the exhaustion of all exertions, he is freed with the ending of all attachments.

The Buddha uses the simile of a bonfire to explain how perceiving gratification in objects that can be grasped at leads to clinging, to suffering, and how perceiving drawbacks in objects that can be grasped at leads to the cessation of clinging, to the ending of suffering.

Just as, bhikkhus, if a great bonfire were burning and blazing from ten, twenty, thirty, or forty cartloads of wood, and a person were to not throw dry grasses, dry cow dung, and dry sticks onto it from time to time, that great mass of fire, being depleted of the former sustenance and not provided with any new fuel, would be extinguished.

The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Sutavā, the wanderer, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After the exchange of courteous and polite conversation, he sat down to one side. After conversing, he sat down to one side and said to the Blessed One:

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 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.

"And what, bhikkhus, is the right way of practice? Dependent on the remainderless fading away and cessation of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. This is called, bhikkhus, the right way of practice.

The Buddha describes the cause and condition for why a trade, once undertaken, leads to loss, fails to meet its intended aim, succeeds as intended, or surpasses even its intended aim.

2) But here, Sāriputta, a certain person approaches an ascetic or a brahmin and invites them: ‘Venerable sir, please ask [to provide guidance] regarding requisites.’ He gives it to him but not in line with expectations. If, after passing away from that state, he is reborn into this world, whatever trade he then undertakes will fail to meet its intended aim.

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

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

Dhammapada verses 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.

He who utters gentle, instructive, and truthful words; |Without insulting::without angrily cursing, without abusing [nābhisajati]| anyone, him I call a true sage.

The Blessed One teaches Visākhā on the nature of attachment and suffering.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā's mansion. At that time, |Visākhā's, also known as Migāramātā::one of the foremost laywomen and devoted supporters of the Buddha, also known as Migāramātā (Migāra's mother) from a significant event in her life when she skillfully guided her father-in-law, Migāra, towards the Dhamma| pleasing and beloved granddaughter had passed away. Then, Visākhā, with wet clothes and hair, approached the Blessed One during the day; having approached, she paid homage to the Blessed One and sat down to one side. As she was seated to one side, the Blessed One addressed her:

The Buddha describes the five signs that appear when a deity is about to pass away, and the three blessings that the gods give to the deity.

“Bhikkhus, when a deity is due to pass away from the host of gods, five |preceding signs::portents, omens [pubbanimittā]| appear: their garland withers, their clothes become stained, sweat exudes from their armpits, their physical radiance fades, and they no longer delight in their divine seat. Then, knowing that ‘this young deity is bound to pass away,’ the other gods address him with three statements: ‘Go from here, friend, to a good destination.

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

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

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences.

Dependent on the forms, there arises a |contact with the eye::visual impression, visual experience [cakkhusamphassa]|, dependent on the contact with the eye, there arises a |felt experience connected with form::pleasant, neutral, or painful sensation, feeling, connected with form [rūpavedanā]|. Dependent on sounds, there arises a |contact with the ear::auditory impression, sonic experience [sotasamphassa]|, dependent on the contact with the ear, there arises a |felt experience connected with sound::pleasant, neutral, or painful sensation, feeling, connected with sound [saddavedanā]|. Dependent on smells, there arises a |contact with the nose::olfactory impression, nasal experience [ghanasamphassa]|, dependent on the contact with the nose, there arises a |felt experience connected with smell::pleasant, neutral, or painful sensation, feeling, connected with smell [gandhavedanā]|. Dependent on tastes, there arises a |contact with the tongue::gustatory impression, taste experience [jivhāsamphassa]|, dependent on the contact with the tongue, there arises a |felt experience connected with taste::pleasant, neutral, or painful sensation, feeling, connected with taste [rasavedanā]|. Dependent on tangible objects, there arises a |physical contact::tactile impression, somatic experience [kāyasamphassa]|, dependent on the physical contact, there arises a |felt experience connected with touch::pleasant, neutral, or painful sensation, feeling, connected with touch [phoṭṭhabbavedanā]|. Dependent on mental objects, there arises a |contact with the mind::mental impression, cognitive experience [manasamphassa]|, dependent on the contact with the mind, there arises a |felt experience connected with mental objects::pleasant, neutral, or painful sensation, feeling, connected with mental objects [dhammavedanā]|.

The Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

The eye, bhikkhus, is the ocean of a person; its |tide::current, surge [vega]| consists of |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]|. Bhikkhus, one who withstands that tide consisting of forms is said to have crossed the ocean of the eye—full of waves, whirlpools, sharks, and monstrous threats. Having crossed over, gone beyond, the brahmin stands on firm ground.

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.

Then the Venerable Rādha approached the Blessed One. Having drawn near, he addressed him: “Venerable sir, how must one know, how must one see, so that in regard to this body with consciousness and in regard to all external |signs::symbols, mental images, mental representations [nimitta]|, |I-making::self-identification, concept of individuality, I am this, this is me [ahaṅkāra]|, |mine-making::possessiveness, attachment, self-interest [mamaṅkāra]|, and the underlying tendency to |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]| cease to arise?”

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

Seeing thus, bhikkhus, the learned noble disciple becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with intentional constructs, and disenchanted with consciousness. Becoming disenchanted, they become dispassionate; through dispassion, they are liberated. When liberated, there is the insight that 'I am liberated.'"

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, there are three kinds of best confidence. What three? However many |sentient beings::living beings [satta]| there are - whether they are without feet, with two feet, with four feet, or with many feet; with form or formless; having perception, non-percipient, or neither percipient nor non-percipient — the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the |Perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| is regarded the foremost among them. Those bhikkhus, who place their confidence in the Buddha, place their confidence in the best. And for those who place their confidence in the best, the result is the best.

The Buddha explains why he is called the Tathāgata, the one who has perfectly understood the world, its arising, cessation, and the way of practice leading to its cessation.

He is the Awakened One, |whose mental defilements have ended::who is awakened through the complete exhaustion of the mental effluents, taints [khīṇāsava]|, |untroubled::undisturbed, calm, free from affliction [anīgha]|, with doubts cut off; Having reached the end of all actions, he is freed with the |ending of identification::eradication of attachment, end of acquisitions [upadhisaṅkhaya]|.

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

What, bhikkhus, is the burden? It should be said: The |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]|. Which five? The |form aggregate subject to clinging::attaching to the physical body or external objects as part of one's identity or as something that provides lasting satisfaction [rūpupādānakkhandha]|, the |feeling aggregate subject to clinging::becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming indifferent or unaware of neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral feelings [vedanupādānakkhandha]|, the |perception aggregate subject to clinging::becoming attached to how one interprets and perceives things — believing one's perceptions are fixed, true, or part of our self. It can also involve attaching to concepts, labels, and judgments that arise from perception. [saññupādānakkhandha]|, the |intentional constructs aggregate subject to clinging::attachment to, or identification with one's intentions, emotions, and decisions as part of "who I am." This creates a strong sense of self around one's volitional activities, as if "I am the one who wills, chooses, or acts." [saṅkhārupādānakkhandha]|, and the |consciousness aggregate subject to clinging::attachment to, or identification with, quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇupādānakkhandha]|. This, bhikkhus, is called the burden.

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

And what, bhikkhus, is the Noble Truth of suffering? It should be said: 'The five aggregates subject to clinging.' Namely: the |form aggregate subject to clinging::attaching to the physical body or external objects as part of one's identity or as something that provides lasting satisfaction [rūpupādānakkhandha]|, the |feeling aggregate subject to clinging::becoming attached to feelings of pleasure, resisting or rejecting feelings of pain, and becoming indifferent or unaware of neutral feelings. This clinging leads to grasping after pleasant sensations, aversion to painful ones, and ignorance of neutral feelings [vedanupādānakkhandha]|, the |perception aggregate subject to clinging::becoming attached to how one interprets and perceives things — believing one's perceptions are fixed, true, or part of our self. It can also involve attaching to concepts, labels, and judgments that arise from perception. [saññupādānakkhandha]|, the |intentional constructs aggregate subject to clinging::attachment to, or identification with one's intentions, emotions, and decisions as part of "who I am." This creates a strong sense of self around one's volitional activities, as if "I am the one who wills, chooses, or acts." [saṅkhārupādānakkhandha]|, and the |consciousness aggregate subject to clinging::attachment to, or identification with, quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇupādānakkhandha]|. This, bhikkhus, is called the Noble Truth of suffering.

The Buddha teaches the Dhamma for the complete comprehension of all clinging through seeing the dependent co-arising of feeling through the six sense bases.

Seeing thus, bhikkhus, the instructed noble disciple becomes |disenchanted with::disinterested in, disillusioned with [nibbindati]| the eye, with forms, with eye-consciousness, with eye-contact, with feeling. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there is the discernment: 'Released.'

The Buddha describes the further training guideline on how to practice the Dhamma while walking, standing, sitting, and lying down for bhikkhus who are virtuous, and accomplished in the moral code of conduct.

If, while walking, bhikkhus, a bhikkhu is free of |craving::greediness, wanting, yearning [abhijjhā]| and |ill will::hatred, hostility, animosity [byāpāda]|, free from |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, free from |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and has abandoned |doubt::uncertainty, indecisiveness [vicikiccha]|, tireless energy is aroused in him, |unmuddled::without confusion [asammuṭṭha]| |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 established, their body is |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|, their mind is |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Such a bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |with concern::with shame, with regret, having remorse [ottāpī]|, continuously |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| while walking.

A brahmin approaches the Buddha and abuses and insults him. The Buddha doesn't accept it, and explains this to the brahmin through a simile.

Whoever insults back an insulting person, gets angry at an angry person, quarrels with a quarreling person, is said, Brahmin, to partake and carry on the quarrel. But we neither partake nor carry it on with you. It belongs to you, Brahmin, it is yours alone."

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

Seeing thus, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones becomes |disenchanted with::disillusioned with [nibbindati]| form, becomes disenchanted with felt experience, becomes disenchanted with perception, becomes disenchanted with intentional constructs, becomes disenchanted with consciousness. Experiencing disenchantment, they become |detached::dispassionate [virajjati]|; through detachment, there is release. When released, there arises the knowledge: ‘Released.’

The world is empty of self and what belongs to a self.

Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with mind-contact as condition — whether pleasant, painful, or neither-painful-nor-pleasant, that too is empty of self and of what belongs to a self. Because, Ānanda, it is empty of self and of what belongs to a self, therefore, it is said, 'empty is the world'."

The Buddha describes the four kinds of kamma (actions) and their results in detail.

And what, bhikkhus, is kamma that is neither dark nor bright with neither dark nor bright result, which leads to the exhaustion of kamma? Here, bhikkhus, the |intention::will [cetanā]| involved in abandoning kamma that is dark with dark results, the intention involved in abandoning kamma that is bright with bright results, and the intention involved in abandoning kamma that is dark and bright with dark and bright results — this is called kamma that is neither dark nor bright with neither dark nor bright result, which leads to the exhaustion of kamma.

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

Just as a noble horse is restrained by the whip, be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |feeling a sense of urgency::anxiety [saṁvega]|; By |faith::confidence, conviction, trust [saddha]|, by |virtue::ethical conduct, moral integrity [sīla]| and with |energy::persistence, willpower, determination [vīriya]|, with |collectedness::with a stable mind, with mental composure, with concentration [samādhinā]| and |discernment of mental qualities::investigation of reality [dhammavinicchaya]|; Fully endowed with wisdom and ethical conduct and |mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, you will abandon this considerable suffering.

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

Furthermore, bhikkhus, through the development and frequent practice of these four bases of psychic powers, the bhikkhu Moggallāna experiences various kinds of psychic powers — being one, he becomes many; being many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though on solid ground; he flies through the air cross-legged like a bird with wings; he touches and strokes the sun and moon, so mighty and powerful; and he wields mastery with his body even as far as the Brahmā world.

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

"Bhikkhus, I discern with the mind, after having examined a certain person with a |corrupted::corrupted, such as often angry, upset, or resentful [paduṭṭha]| mind as follows: 'If this person were to die at this very moment, they would be reborn in |hell::a place of intense suffering, lit. no good fortune [niraya]|, just as if they were carried and |placed::dropped, set aside [nikkhitta]| there.' What is the reason for this? Because their mind is corrupted. Due to the corruption of the mind, bhikkhus, some beings, after the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell."

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

Then the preceptor taking his pupil with him, approached the Blessed One. After paying respects to the Blessed One, they sat down to one side. Once seated, the preceptor said to the Blessed One: "Venerable sir, this bhikkhu says: 'At present, I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, complacency completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings.'"

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

Bhikkhus, as long as I did not |experientially understand::directly knew, realized [abbhaññāsi]|, |as they truly are::as they have come to be, in reality [yathābhūta]|, the gratification as gratification, the drawback as drawback, and the escape as escape in regard to these four elements, I did not claim to have awakened to the unsurpassed perfect awakening in this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, among this generation with its ascetics and brahmins, its kings and commoners.

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

One who |restrains::curbs, controls [vineti]| arisen anger, as the spread of snake venom is curbed with herbs; That bhikkhu abandons |this world and the next::the here and beyond, the near and far shore [orapāra]|, like a serpent casting off its old worn-out skin.

The Buddha describes how dependent on the diversity of elements, there arises a diversity of contacts, and dependent on the diversity of contacts, there arises a diversity of felt experiences. However, diversity of contacts does not arise dependent on the diversity of felt experiences, and diversity of elements does not arise dependent on the diversity of contacts.

Dependent on the forms, there arises a |contact with the eye::visual impression, visual experience [cakkhusamphassa]|, dependent on the contact with the eye, there arises a |felt experience connected with form::pleasant, neutral, or painful sensation, feeling, produced by a visual impression [rūpavedanā]|. Contact with the eye does not arise dependent on a felt experience connected with form, and forms do not arise dependent on a contact with the eye.

The Buddha explains the four cases of taking up practices, based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future.

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

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.

But, bhikkhus, when I fully understood, as they truly are, the gratification as gratification, the drawback as drawback, and the escape as escape regarding these five aggregates subject to clinging, then I declared that I had attained the unsurpassed perfect awakening in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners.

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

"Bhikkhus, the lion, the king of animals, in the evening time, leaves his lair; having left his lair, he stretches; having stretched, he looks around in all four directions; having looked around in all four directions, he roars his lion's roar three times; having roared his lion's roar three times, he departs to search for food. When the lion, the king of animals, roars, whatever animals hear the sound of his roar are for the most part filled with fear, a sense of urgency, and dread. Those who live in the holes enter their holes; those who live in the water enter the water; those who live in the forest enter the forest; and the birds flee to the sky. Even those royal elephants, bhikkhus, that are bound with strong ropes in the villages, market towns, and royal capitals, they too, having broken and smashed those bonds, afraid, excreting dung and urine, flee here and there. Thus, bhikkhus, the lion, the king of animals, among the animals, is indeed possessed of great power, influence, and majesty.

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

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

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

"There is one person, bhikkhus, who arises in the world without a counterpart, without a peer, who is matchless, without an equal, peerless, unparalleled, unrivalled, incomparable, the foremost among two-footed beings. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person who arises in the world without a counterpart, without a peer, who is matchless, without an equal, peerless, unparalleled, unrivalled, incomparable, the foremost among two-footed beings."

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

Having spoken these words, bhikkhus, Brahmā Sahampati paid homage to me, circumambulated me with his right side towards me, and then disappeared. Then, knowing both the Brahmā's request and recognizing what was appropriate for myself, I honored, respected, and lived in dependence on the very Dhamma to which I had fully awakened to. And since then, as the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| too has become endowed with greatness, I have come to hold reverence even for the Saṅgha."

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

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

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

Then a certain bhikkhu approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: “It would be good if the Blessed One were to teach the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded [from sensual pleasures], |with diligence::quality of doing one's work or duty well, with alertness, carefulness and care [appamatta]|, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, and |determined::resolute, applying oneself [pahitatta]|.”

A lay disciple named Dīghāvu, who is gravely ill, is visited by the Buddha. The Buddha teaches him how to develop the qualities of a stream-enterer.

"Therefore, Dīghāvu, you should train yourself thus: 'I will be endowed with experiential confidence in the Buddha — thus indeed is the Blessed One: an Arahant, perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. I will be endowed with experiential confidence in the Dhamma... I will be endowed with experiential confidence in the Sangha... I will be endowed with the virtues loved by the Noble Ones — unbroken, unblemished, unspotted, untarnished, leading to collectedness.' Thus should you train yourself, Dīghāvu."

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.

Those |filled with passion::infatuated with lust [rāgaratta]| are swept away by the current, like a spider in its self-spun web; Having cut even this, the stable ones wander forth, unconcerned, having abandoned all suffering.

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.

With hands restrained, with feet restrained, with speech restrained, fully restrained; With inner joy and a |collected::composed, settled [samāhita]| mind, content in solitude—him they call a true bhikkhu.

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, there are crowned noble-warrior kings, who are |intoxicated with the vanity of power::drunk with authority [ssariyamadamatta]| and |overcome by greed for sensual pleasure::consumed by the desire for sensual gratification [kāmagedhapariyuṭṭhita]|, who, having conquered a vast territory, dwell as rulers. I have been engaged in attending to the affairs of these kings."

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

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

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

Now, at that time, seven matted-hair ascetics, seven |Nigaṇṭhas::An ascetic sect in ancient India, known for strict self-discipline and austerities, often associated with Mahāvīra, a contemporary of the Buddha. Followers were known for practicing restraint, rejecting possessions, and adhering to non-violence. [nigaṇṭha]|, seven unclothed ascetics, seven single-cloth ascetics, and seven wanderers, with grown-out body hair and nails, carrying various kinds of equipment, were passing by not far from the Blessed One.

The Buddha teaches Rāhula about the importance of truthfulness and how to purify one's bodily, verbal and mental conduct by reflecting on the consequences of one's actions.

When, Rāhula, a king's elephant with sharp tusks, of a mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk, then his rider would think: 'This king's elephant with sharp tusks, mighty stature, well bred, accustomed to the battlefield, engaged in battle, acts with his front feet, acts with his hind feet, acts with his front body, acts with his hind body, acts with his head, acts with his ears, acts with his tusks, acts with his tail, and acts with his trunk. He has given up his life. Now there is nothing that the king's elephant will not do.'

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome 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]|. In this state, he perceives whatever phenomena are present — whether |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]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |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]|, |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]|, or |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]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: 'This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.' If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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.

How an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

(1) Bhikkhus, for a learned disciple of the Noble Ones, what is subject to aging inevitably |ages::grows old|. When this occurs, he reflects thus: 'I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.' Thus, when what is subject to old age grows old, he does not grieve, he does not grow weary, does not lament, does not weep beating his breast and does not become disoriented. This is said, bhikkhus: 'A learned disciple of the Noble Ones who has extracted the poisonous dart of sorrow with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and without a dart, personally attains complete Nibbāna.'

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

“Suppose, bhikkhus, a fisherman casts a baited hook into a deep lake. A fish with an eye for bait swallows it. That fish, having swallowed the fisherman's hook, would meet with misfortune and disaster, and the fisherman could do with it as he wishes.

The heart essence of the Buddha's original teachings

#### 1. The Four Noble Truths The Matrix of the Teaching 1. [Samādhisutta - Collectedness - SN 56.1](/sn56.1) 2. [Samaṇabrāhmaṇasutta - Ascetics and Brahmins - SN 56.5](/sn56.5) 3. [Vitakkasutta - Thought - SN 56.7](/sn56.7) 4. [Khandhasutta - Aggregates - SN 56.13](/sn56.13) 5. [Kotigāmasutta - Koṭigāma - SN 56.21](/sn56.21) 6. [Āsavakkhayasutta - Destruction of the Influxes - SN 56.25](/sn56.25) 7. [Tathasutta - Real - SN 56.27](/sn56.27) 8. [Lokasutta - The World - SN 56.28](/sn56.28) 9. [Pariññeyyasutta - Should Be Fully Understood - SN 56.29](/sn56.29) 10. [Siṃsapāvanasutta - The Siṃsapā Grove - SN 56.31](/sn56.31) 11. [Daṇḍasutta - The Stick - SN 56.33](/sn56.33) 12. [Celasutta - The Turban - SN 56.34](/sn56.34) 13. [Suriyasutta (First) - The Sun (First) - SN 56.37](/sn56.37) 14. [Suriyasutta (Second) - The Sun (Second) - SN 56.38](/sn56.38) 15. [Papātasutta - The Precipice - SN 56.42](/sn56.42) 16. [Kūṭāgārasutta - Peaked House - SN 56.44](/sn56.44) 17. [Chiggaḷayugasutta - Yoke with a Hole - SN 56.47](/sn56.47) 18. [Sinerupabbatarājasutta - Sineru, King of Mountain - SN 56.49](/sn56.49)

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

And what, bhikkhu, is inward rottenness? Here, a certain person is |unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, of impure and suspicious behavior, who is underhanded in business, no ascetic but claiming to be one, not celibate but pretending to be celibate, rotten inside, oozing with lust, and filthy. This, bhikkhu, is called inward rottenness.”

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

And what, bhikkhus, is right collectedness? Here, bhikkhus, 1) a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. 2) 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. 3) With the fading away of joyful pleasure, the bhikkhu 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.' 4) 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]|, a 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.

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.

> "Therefore, Ānanda, dwell with yourselves as your own island, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge.

The Buddha answers Sakka's question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

“There are, lord of the gods, |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 that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|. If a bhikkhu delight in them, welcomes them, and |remains holding to them::remains fixated on them [ajjhosāya + tiṭṭhati]|, then for that one who delights, welcomes, and clings to them, consciousness becomes dependent on that and is bound up with clinging. A bhikkhu |with clinging::with attachment, lit. with taking near [saupādāna]|, lord of the gods, does not attain final Nibbāna.

The Buddha shares vivid similes to illustrate the benefits of developing the recognition of impermanence. This practice gradually exhausts all passion for sensual pleasure, materiality, becoming, ignorance, and uproots the conceit ‘I am.’

Just as bhikkhus, in the autumn season, a farmer plows with a large plow, completely cutting through and uprooting all rooted vegetation, so too, bhikkhus, when the recognition of impermanence is developed and frequently practiced, it exhausts all passion for sensual pleasure, all passion for materiality, all desire for becoming, all ignorance, and it utterly uproots the conceit ‘I am.’

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

3 And what, bhikkhus, is the peril of whirlpools? Here, bhikkhus, a son of a good family has gone forth out of faith from the household life into homelessness with the thought: 'I am immersed in birth, aging, and death; in sorrow, lamentation, pain, distress, and despair; I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be discerned.' Then, after he has thus gone forth, in the morning he dresses, takes his alms bowl and outer robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established |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]|, with his sense faculties |unrestrained::uncontrolled, unguarded [asaṁvuta]|. He sees a householder or a householder's son there enjoying himself, indulging in and engaging with the five |objects of sensual pleasure::sensual stimulation [kāmaguṇa]|. He thinks to himself: 'Formerly, when I was a layperson, I enjoyed myself, indulging and engaging with the five objects of sensual pleasure. My family has |wealth::possessions, property, riches [bhoga]|. I can enjoy that wealth and also do meritorious deeds. Let me now give up the training and return to the household life so that I can enjoy that wealth and also do meritorious deeds.' So he gives up the training and returns to the household life. This, bhikkhus, is called a bhikkhu who has given up the training and returned to the household life because of the peril of whirlpools. The peril of whirlpools, bhikkhus, is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.

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

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

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

In this way, Bāhiya, you should train. When for you, Bāhiya, in what is seen, there will merely be the seen, in what is heard, there will merely be the heard, in what is sensed, there will merely be the sensed, in what is cognized, there will merely be the cognized, then, Bāhiya, you will not be 'by that.' When you are not 'by that,' then, Bāhiya, you will not be 'in that.' When you are not 'in that,' then, Bāhiya, you will be |neither here::without holding on to a frame of reference of 'here', of this world [nevidha]|, |nor there::without holding on to a frame of reference of 'there', of another world [na + huraṃ]|, |nor in-between the two::without holding on to a frame of reference of progress, of transit, of moving from 'here' to 'there' [na + ubhayamantarena]|. Just this is the end |of suffering::mild suffering, intense suffering, discomfort, pain, disease, unpleasantness, stress, discontentment, dissatisfaction [dukkhassa]|."

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

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

The Buddha describes the five aggregates subject to clinging - form, feeling, perception, formations, and consciousness.

So long as I, bhikkhus, did not fully understand these five aggregates subject to clinging in every aspect as they really are, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, among this generation with its ascetics and brahmins, kings and commoners. But when I, bhikkhus, fully understood these five aggregates subject to clinging in every aspect as they really are, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its gods, Māras, and Brahmās, among this generation with its ascetics and brahmins, kings and commoners.

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.

"Here, friend, a bhikkhu abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. He does the same with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... with equanimity, pervading one direction, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction. This, friend, is called the boundless release of the mind.

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, |diligence::quality of wishing to do one's work or duty well, with alertness, carefulness and care [appamāda]|, and right attention, attains such a |stability of mind::stillness of mind, mental composure [cetosamādhi]| that, when his mind is thus collected, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, he sees that person—one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view—with the breakup of the body, after death, he sees him reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. He says thus: ‘Inaction, sir, there are |harmful::injurious, destructive, bad, or evil [pāpaka]| actions; there is the result of misconduct. I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.’ And he says thus: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in realms of downfall, in hell. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’

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

'This person, bhikkhu, engages in eighteen explorations of mind' — thus it has been said. Why has it been said? On seeing a form with the eye, one explores a form that gives rise to pleasure, a form that gives rise to displeasure, and a form that gives rise to equanimity; on hearing a sound with the ear ... on smelling an odor with the nose ... on tasting a flavor with the tongue ...

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

Then, bhikkhus, it occurred to me: ‘What is it, when absent, aging and death do not occur? With the cessation of what does aging and death cease?’ Then, bhikkhus, through wise attention, there took place in me a breakthrough by wisdom: ‘When birth is absent, aging and death do not occur; with the cessation of birth, aging and death cease.’ Then, bhikkhus, this thought occurred to me: ‘What is it, when absent, birth does not occur? ... existence does not occur? ... clinging does not occur? ... craving does not occur? ... felt experience does not occur? ... contact does not occur? ... the six sense bases do not occur? ... name and form do not occur? With the cessation of what do name and form cease?’ Then, bhikkhus, through wise attention, there took place in me a breakthrough by wisdom: ‘When consciousness is absent, name and form do not occur; with the cessation of consciousness, name and form cease.’

The Buddha describes the abandoning of anger as a security for non-returning.

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

The Buddha describes the abandoning of contempt as a security for non-returning.

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

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

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

The Buddha describes the abandoning of illusion as a security for non-returning.

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

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

Experiencing a felt experience terminating with the body, he understands: 'I am experiencing a felt experience terminating with the body.' Experiencing a feeling terminating with life, he understands: 'I am experiencing a feeling terminating with life.' He understands: 'With the breakup of the body, following the exhaustion of life, all that is experienced, not being delighted in, will become cool right here; merely body remains will be left.'

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.

Suppose, bhikkhus, that the field crops have ripened and the watchman is |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]|. If an ox fond of crops enters the field, the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time ... and a third time, where the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. Thus that ox fond of crops, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that field again.

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and one who is free from them.

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

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

And why, bhikkhus, is such a person referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya? Because, bhikkhus, such a person does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. Furthermore, when presented with truth, they acknowledge it and do not reject it; when presented with falsehood, they make an effort to address and correct it, recognizing: 'this is untrue, this is false.' Therefore, such a person is called one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya.

The Buddha provides a detailed and rigorous method for examining a Teacher. By discerning the teacher’s mental qualities, through prolonged observation, questioning, and learning directly, one gradually realizes a certain aspect of the teaching and builds unshakeable confidence in both the teacher and the teachings.

Bhikkhus, when anyone’s |faith::confidence, conviction, trust [saddha]| has been planted, rooted, and |well established::firmly grounded [patiṭṭhita]| in the Tathāgata through these reasons, expressions, and details, such faith is said to be supported by reasons, |rooted in realization::founded on understanding [dassanamūlaka]|; it is steady and unshakeable by any ascetic or brahmin, by any deity, Māra, or Brahmā, or by anyone in the world. That is how, bhikkhus, there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well examined in accordance with the Dhamma.”

The Buddha describes the abandoning of greed as a security for non-returning.

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

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

And bhikkhus, what more is there to be done? 'We will be equipped with |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities. Read about the way of practice leading to its comprehensive development in [MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) discourse [sati]| and |full awareness::attentiveness, clear and full comprehension [sampajañña]|. When going forward and returning, we will act with full awareness. When looking ahead and looking away, we will act with full awareness. When flexing and extending our limbs, we will act with full awareness. In wearing our robes and carrying our outer robe and bowl, we will act with full awareness. When eating, drinking, consuming food, and tasting, we will act with full awareness. In defecating and urinating, we will act with full awareness. When walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, we will act with full awareness.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think: 'We are endowed with a sense of right and wrong and have fear of wrongdoing, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we guard the doors of our sense faculties, we are moderate in eating, devoted to wakefulness, equipped with mindfulness and full awareness; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

Here, Udāyī, 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]|. 2) 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. 3) 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.' 4) 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.

The Buddha describes the abandoning of aversion as a security for non-returning.

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

An Anthology of Discourses from the Pali Canon

### 1. The Human Conditions 1. Old Age, Illness, and Death 1. [Aging And Death - SN 3.3](/sn3.3) 2. [The Simile Of The Mountain - SN 3.25](/sn3.25) 3. [The Divine Messengers - AN 3.36](/an3.36) 2. The Tribulations of Unreflective Living 1. [The Dart of Painful Feeling - SN 36.6](/sn36.6) 2. [The Vicissitudes of Life - AN 8.6](/an8.6) 3. [Anxiety Due to Change - SN 22.7](/sn22.7) 3. A World in Turmoil 1. [The origin of conflict - AN 2.37](/an2.37) 2. Why do beings live in hate? (from DN 21) 3. The dark chain of causation (from DN 15) 4. [Akusalamūla sutta - Unwholesome Roots](/an3.69) 4. Without Discoverable beginning 1. [Grass and Sticks - SN 15.1](/sn15.1) 2. [Balls of Clay - SN 15.2](/sn15.2) 3. [The Mountain - SN 15.5](/sn15.5) 4. [The River Ganges - SN 15.8](/sn15.8) 5. [Dog on a Leash - SN 22.99](/sn22.99)

The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

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

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

1 Here, Ānanda, there is a certain person who is |gentle::polite, easy-going, calm [sorata]| and easy to live with, and their fellow practitioners appreciate dwelling together with them. Yet they have not heard [the teachings], nor become learned [in them], nor have they penetrated [them] by view, and they do not attain even temporary liberation. After the breakup of the body, after death, they go towards |a state of decline::a state of deterioration [hāna]|, not towards |distinction::an excellent state [visesa]|; they are indeed on a path of decline, not on a path of distinction.

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

And what, bhikkhus, is the way of practice leading to the unconditioned? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. This, bhikkhus, is called the way of practice leading to the unconditioned.

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.

1) Now, friend, the Blessed One has eyes—he sees forms with the eye. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind. 2) The Blessed One has ears—he hears sounds with the ear. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind. 3) The Blessed One has a nose—he smells odors with the nose. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind. 4) The Blessed One has a tongue—he tastes flavors with the tongue. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind. 5) The Blessed One has a body—he touches tangible objects with the body. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind. 6) The Blessed One has a mind—he cognizes mental objects with the mind. But there is no desire and lust in the Blessed One; the Blessed One is with a well liberated mind.

Short teachings on the impossibility of certain events, actions, or outcomes.

"It is impossible, bhikkhus, it is inconceivable that a person having right view, with a |corrupted mind::corrupted state of mind, such as having anger, being upset, or being resentful [paduṭṭhacitta]|, could cause the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| to bleed. Such a possibility does not exist. But it is possible, bhikkhus, that an ordinary person with a corrupted mind might cause the Tathāgata to bleed. Such a possibility does exist."

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 one bhikkhu would think: ‘The Blessed One has eaten, is satisfied, fulfilled, pleased, with as much as he needed, and there is this alms food of the Blessed One left over to be thrown away. If we do not eat it, the Blessed One will now throw it away where there is no greenery or drop it into water where there are no living beings. But this has been said by the Blessed One: “Bhikkhus, be my heirs in the Dhamma, not heirs of material things.” Now this alms food is one of the material things. What if, without eating this alms food, I were to pass this day and night with this hunger and weakness.’ And so, without eating that alms food, he might pass that day and night with that hunger and weakness.

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

And what, bhikkhus, is the way of practice leading to the uninclined? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware, mindful, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world. This, bhikkhus, is called the way of practice leading to the uninclined.

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

I heard and learned this from the Blessed One’s own lips: ‘When, Ānanda, the Bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was at ease and free from bodily fatigue. She saw the Bodhisatta inside her womb with all his limbs and lacking no faculty. Suppose a blue, yellow, red, white, or brown thread were strung through a beautiful, eight-faceted beryl gem of excellent workmanship and a man with good sight were to take it in his hand and see it clearly thus: “This is a beautiful, eight-faceted beryl gem of excellent workmanship and through it is strung a blue, yellow, red, white, or brown thread”; so too, Ānanda, when the Bodhisatta had descended into his mother’s womb, no kind of affliction arose in her; she was at ease and free from bodily fatigue. She saw the Bodhisatta inside her womb with all his limbs and lacking no faculty’—this too I remember as a wonderful and marvelous quality of the Blessed One.

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

Suffering, bhikkhus, is to be understood; the origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the ending of suffering is to be understood; the way of practice leading to the ending of suffering is to be understood. And why was this said? Birth is suffering, aging is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the unloved is suffering; separation from the loved is suffering; not getting what one wants is suffering. In brief, the five aggregates subject to clinging are suffering.

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

"Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching." Therefore, tireless energy shall be aroused in me, |unmuddled::without confusion [asammuṭṭha]| |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]| established; my body shall be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.

Whoever has not let go of passion, aversion, and illusion is said to be bound by Māra, ensnared by Māra's trap, at the mercy of the Evil One, and subject to his will.

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

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

Then, bhikkhus, knowing Brahmā's request and out of compassion for beings, I surveyed the world with the |Buddha's eye::eye of complete understanding [buddhacakkhu]|. Surveying the world with the Buddha's eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grown in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water's surface, and some other lotuses that are born and grow in the water rise out the water and stand clear, unsoiled by the water; so too, bhikkhus, surveying the world with the Buddha's eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world.

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

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

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

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

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

And what, friends, is right collectedness? 1) Here, friends, a bhikkhu, quite secluded from sensual pleasures and unwholesome mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|; 2) 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; 3) with the fading away of joyful pleasure, the bhikkhu 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;' 4) 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 through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant — this, is called right collectedness.

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.

3 Bhikkhus, I approached those ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition,’ and I said to them: "Is it true, venerable sirs, that you hold such a doctrine and view as this: 'Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is without cause or condition?' And when questioned in this way, they acknowledge it, saying: 'Yes.' Then I say to them: 'In that case, venerable sirs, you must also say that those who kill living beings do so without cause or condition, those who take what is not given do so without cause or condition, those who engage in sexual misconduct do so without cause or condition, those who speak falsely do so without cause or condition, those who speak divisively do so without cause or condition, those who speak harshly do so without cause or condition, those who chatter frivolously do so without cause or condition, those who have intense craving have it without cause or condition, those with a malicious mind are so without cause or condition, and those with wrong views are so without cause or condition.'

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

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

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

Then, Ugga the royal minister approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting there, Ugga the royal minister said to the Blessed One: “Venerable sir, it is truly wonderful, truly marvelous—how immensely wealthy this Migāra of Rohaṇa is, how rich, how abundant in possessions!”

The Buddha explains how to completely comprehend the gratification, drawback, and escape in the case of sensual pleasures, form, and felt experience.

Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, source, and basis, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, and a son with his mother; a father with his son, and a son with his father; a brother with his brother, a brother with his sister, a sister with her brother, a friend with a friend. In their disputes and conflicts, they attack one another with fists, with clods, with sticks, and with weapons, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, caused by sensual pleasures, rooted in sensual pleasures, with sensual pleasures as its basis.

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.

"Brahmin, it is because of their attachment to sensual desire, their clinging to sensual desire, their engagement with sensual desire, their bondage to sensual desire, and their obsession with sensual desire that men of the ruling caste quarrel with men of the ruling caste, brahmins with brahmins, and householders with householders."

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

Then this thought occurred to the venerable Mahāmoggallāna: “Whom, is the Blessed One referring to when he says: ‘The assembly is not pure, Ānanda’?” Then venerable Mahāmoggallāna directed his mind over the entire Saṅgha of bhikkhus, mentally encompassing them with his mind. Venerable Mahāmoggallāna saw that person—|unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, impure, of suspect behavior, |who was underhanded in business::with concealed deeds, who is covert in actions [paṭicchannakammanta]|, not a true ascetic though claiming to be one, who was not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy—sitting in the middle of the Saṅgha of bhikkhus. Having seen him, he rose from his seat and approached that person. Having drawn near, he said to him: “Get up, friend, you have been seen by the Blessed One. You have no communion with the bhikkhus.” When this was said, that person remained silent.

Venerable Kaccāna asks the Buddha about the cause of the arising of the view regarding those who are not fully awakened Buddhas that they are in fact fully awakened Buddhas.

At one time, the Blessed One was dwelling at |Ñātika::also known as Nātika or Nādika. It was a town in the Vajjī region, located between Vesālī and Koṭigāma|, at the Brick House. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

My |energy::willpower, determination [vīriya]| was aroused and relentless, brahmin, my mindfulness was established and |unmuddled::without confusion [asammuṭṭha]|, my body was tranquil and |unagitated::unaroused, unexcited, unstrained [asāraddha]|, my mind was |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Thus, brahmin, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.

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

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

The Buddha uses an example of grass, wood, branches, and leaves in Jeta's Grove to illustrate the nature of the five aggregates.

At Sāvatthi.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

“Bhikkhus, there are these five higher fetters. What five? 1) |Passion for worldly existence::desire for material existence [rūparāga]|, 2) |passion for formless existence::desire for non-material existence [arūparāga]|, 3) |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]|, 4) |restlessness::mental agitation, distraction, excitement [uddhacca]|, and 5) |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. These are the five higher fetters.

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.

Upon seeing a form with the eye, he does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by the details::focusing on the secondary characteristics [anubyañjanaggāhī]|. Since if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might invade him. Therefore, he undertakes the restraint of the eye faculty, he guards the eye faculty, and he achieves restraint over the eye faculty. Upon hearing a sound with the ear ... upon smelling an odor with the nose ... upon tasting a flavor with the tongue ... upon touching a tangible object with the body ... upon cognizing a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, he does not grasp at its prominent features nor is enticed by the details. Since if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might invade him. Therefore, he undertakes the restraint of the mind faculty, he guards the mind faculty, and he achieves restraint over the mind faculty. Endowed with this noble aggregate of restraint of the senses, he personally experiences blameless happiness within.

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

There the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

At Sāvatthi.

The Buddha describes the four establishments of mindfulness to be cultivated in detail, namely - mindfulness of the body, mindfulness of the felt experience, mindfulness of the mind, and mindfulness of the mental qualities.

What are the four? Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; he dwells observing the mind in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world; 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.

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.

"There might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the ending of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for existence, craving for something to be [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, 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]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the ending of suffering.

The Buddha teaches about the harmful view of practicing while engaging in obstructions, and the simile of the water snake. The Buddha also teaches about the raft simile, the six views, and the abandoning of what is not yours.

Sensual pleasures are declared by me to provide little gratification, much suffering and despair, and the danger in them is still more. Sensual pleasures are declared by me to be like a skeleton ... like a snake's head, with much suffering, much despair, and the danger in them is still more. Yet, this Ariṭṭha, the bhikkhu who was formerly a vulture catcher, with his own wrong grasp, misrepresents me, harms himself, and produces much demerit. This will be for his long-term harm and suffering. Bhikkhus, that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire—that is impossible

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.

Here, Sāriputta, 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 good destination, in a heavenly world.' 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 good destination, in a heavenly world, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a mansion, with a storied pavilion, plastered and painted, sheltered from the wind, with a fitted door and closed windows. Inside, there is a couch, spread with rugs, coverlets, and blankets, covered with a fine spread of kadali deer skins, with a canopy above and red pillows at both ends. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very mansion.' At another time, the discerning person would see him having entered that mansion, lying or sitting on that couch, experiencing predominantly pleasant sensations.