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

"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 [taṇhā]|, run on and wander in this cycle of existence.

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."

Six qualities to dwell in ease, without distress, without anguish - 1) thoughts of relinquishment, 2) non-ill will, 3) non-harming, 4) perceptions of relinquishment, 5) non-ill will, 6) non-harming.

"Bhikkhus, endowed with six qualities, a bhikkhu dwells in ease, without distress, without anguish, without burning in this very life, and upon the breaking up of the body after death, a good destination is to be expected. What six? With thoughts of relinquishment, non-ill will, and non-harming, and with perceptions of relinquishment, non-ill will, and non-harming — bhikkhus, endowed with these six qualities, a bhikkhu dwells in ease, without distress, without anguish, without burning in this very life, and upon the breaking up of the body after death, a good destination is to be expected."

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

Thus have I heard—At one time, the Blessed One was staying in |Pāvā::name of a city, presently Pawapuri|, at the Ajakalāpaka shrine, the |burial site::grave, burial mound [cetiya]| of the |native spirit::a spirit that may be protective or malevolent, a daemon, or a supernatural being [yakkha]| Ajakalāpaka. At that time, the Blessed One was sitting in the open air during the pitch black darkness of night, while a gentle rain drizzled down. Then the native spirit Ajakalāpaka, wishing to arouse fear, trepidation, and hair-raising awe in the Blessed One, approached him. Drawing near, the spirit stood not far from the Blessed One and made strange, unsettling sounds three times: "Akkulo! Pakkulo!" He then said, "This is your |demon::evil spirit [pisāca]|, ascetic!"

The Buddha explains how to deal with insult and abuse without arising resentment.

In the village and in the forest, touched by ease and discomfort, One should not blame oneself nor others; Contacts harms one who is dependent on attachments, But how can contacts harm one who is without attachments?

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.

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

"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.

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.

If sentient beings knew the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds.

“Bhikkhus, if |sentient beings::living beings [satta]| knew, as I know, the fruit of giving and sharing, they would not eat without first sharing, nor would the stain of stinginess occupy their minds. Even if it were their last morsel, their last mouthful, they would not consume it without sharing if there were anyone to receive it. But because sentient beings do not know, as I know, the fruit of giving and sharing, they eat without sharing, and the |stain of stinginess::tarnish of selfishness [maccheramala]| |occupies::obsesses, controls [pariyādāya]| their minds.”

Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

Having tasted the flavor of |seclusion::solitude [paviveka]|, and the nectar of inner |tranquility::calmness, serenity, stillness, peace [upasama]|; One is freed from fear, and without stain, sipping in the flavor of delight in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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.

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.”

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.”

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 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 |fear of wrongdoing::moral dread [ottappa]|? Here, bhikkhus, a disciple of the Noble Ones fears wrongdoing; he dreads misconduct by body, speech, and mind; he dreads acquiring evil, unwholesome states. This is called the power of fear of wrongdoing.

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.

Truly, we live happily, unworried among the |restless::zealously desiring, ambitious, anxiously striving for [ussuka]|; Among those who are anxious, we dwell |without anxious striving::not zealously desiring, unagitated [anussuka]|.

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

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

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.”

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.

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

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

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 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 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.

"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. Whenever you see anyone faring well, living happily, you should conclude: 'We too have experienced the same, over this long span of time.'

The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.

Better to swallow an iron ball, blazing like a fiery flame; Than for an |unprincipled::without regard for ethical conduct [dussīla]| and unrestrained person, to consume alms given by the people.

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.

"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. Whenever you see anyone faring badly, in misfortune, you should conclude: 'We too have experienced the same, over this long span of time.'

The Buddha describes five kinds of gifts of a true person - 1) giving out of faith, 2) giving with respect, 2) giving at a suitable time, 4) giving unreservedly, and 5) giving without harming oneself or another.

“Bhikkhus, there are these five kinds of gifts of a |true person::good person, worthy one, awakened being [sappurisa]|. What five? 1) One gives a gift out of |faith::confidence, conviction, trust [saddha]|; 2) one gives a gift respectfully; 3) one gives a gift at a suitable time; 4) one gives a gift |unreservedly::not grasping in one's thoughts [anuggahitacitta]|; 5) one gives a gift without injuring oneself or another.

Beings come together and associate according to disposition. Those of an inferior disposition come together and associate with others of similar inferior disposition.

At Sāvatthi.

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 in such a way that he dies without regret. And how does a bhikkhu pass his time in such a way that he dies without 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]|."

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

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, King Pasenadi of Kosala was staying together with Queen Mallikā in the upper palace. Then King Pasenadi of Kosala said to Queen Mallikā: "Mallikā, is there anyone |dearer::more beloved [piyatara]| to you than yourself?"

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.

At Sāvatthi.

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.

Bhikkhus, following the example of those bull elephants, the young immature elephants would also plunge into the lake and pluck out lotus stalks with their trunks, but without thoroughly washing them to remove the mud. They would eat them dirty and without properly chewing. This brought them neither beauty nor strength, and on that account, they encountered death or deadly suffering.

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.

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

The Buddha uses the analogy of a sharp-bladed spear that cannot be easily grasped, twisted, or rolled back to illustrate the power of loving-kindness in protecting the mind from agitation by non-human beings.

At Sāvatthi.

The Buddha uses a simile of seven lumps of clay placed on the great earth to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

“The one who made the offering of the Dhamma without stinginess, The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, compassionate towards all beings; Such a one, the foremost among gods and humans, beings |bow to::worship, venerate, revere, honor [namassati]| him, the one |who has crossed beyond existence::who has gone beyond the state of existence [bhava + pāragū]|.”

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.

Long is the night for one who is awake, long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired; Long is the |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|, those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

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

"Bhikkhus, these are the ten bases for |wearing away::depletion, exhaustion, decay [nijjara|. What ten?

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.

Just as, bhikkhus, a man seeking heartwood, searching for the essence of heartwood, and on a quest for heartwood, taking a sharp axe, would enter the forest. There he would see a large banana tree, straight, young, and without a defect. He would cut it at the root; having cut it at the root, he would cut off the top; having cut off the top, he would peel away the outer sheaths. Peeling away the outer sheaths, he would not find even softwood, much less heartwood. A person with good sight would see it, reflect on it, and thoroughly examine it. Upon seeing it, reflecting on it, and thoroughly examining it, it would appear to him as empty, hollow, and without essence. For what essence could there be in the trunk of a banana tree, bhikkhus?

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 Buddha teaches the four great references that should be kept in mind to determine the authenticity of the Dhamma, Vinaya, and the teacher's instruction.

1 Here, bhikkhus, a bhikkhu might say: 'Friends, I have heard this directly from the Blessed One, learned this in his presence — this is the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, this is the |Vinaya::code of monastic discipline rules, training [vinaya]|, this is the teacher's instruction.' Bhikkhus, that bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting, those words and phrases should be carefully learned, examined in the |Suttas::the teachings attributed to the Buddha [suttas]|, and compared with the Vinaya. If, when examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, then a conclusion should be reached: 'Certainly, this is not the word of the Blessed One, |the Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, the Fully Awakened One; rather, this bhikkhu has misunderstood.' Thus, bhikkhus, it should be discarded.

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

At Sāvatthi.

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.

The Buddha uses a simile of the earth that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

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

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

5 Venerable sir, when I attend upon a bhikkhu, I do so with proper respect, not without respect. If a venerable one teaches me the Dhamma, I listen to it attentively, not carelessly. If he does not teach me the Dhamma, I teach him the Dhamma. This, venerable sir, is the fifth wonderful and marvelous quality that is found in me.

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

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

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

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

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

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

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.

Thus have I heard—At one time, the Blessed One was dwelling at |Ukkaṭṭhā::name of a town in Kosala, near the Himalaya; lit. elevated, lofty [ukkaṭṭhā]| in |Subhaga Grove::name of a wood in Ukkaṭṭhā, meaning blessed wood [subhagavana]| at the root of a royal Sāla tree. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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, I eat only during the day, without having a meal at night. By not eating at night, I experience fewer ailments and illnesses, nimbleness, strength, and ease of living. Therefore, bhikkhus, you too should eat only during the day, without having a meal at night. By not eating at night, you will experience fewer ailments and illnesses, nimbleness, strength, and ease of living."

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]|.

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.

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

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 [negative] qualities is not worthy of a king, not fit for royal service, and is not even counted as a component of the king’s retinue. What five? Here, bhikkhus, a king’s elephant is |unable to endure::intolerant of [akkhama]| forms, unable to endure sounds, unable to endure odors, unable to endure flavors, and unable to endure tangible objects.

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

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

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

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

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.

‘But, friends, Nigaṇṭhas, I can abide without moving my body or uttering a word, perfectly at ease for one day and night. Friends, Nigaṇṭhas, I can abide without moving my body or uttering a word, perfectly at ease for two days and nights ... for three days and nights ... for four days and nights ... for five days and nights ... for six days and nights ... for seven days and nights. What do you think, friends? That being so, who dwells in greater ease, King Seniya Bimbisāra of Magadha or I?’

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.

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

5 Venerable sir, when I attend upon a bhikkhu, I do so with proper respect, not without respect. This, venerable sir, is the fifth wonderful and marvelous quality that is found in me.

The Buddha contrasts the immature and wise persons, shares on who misrepresents the Buddha, virtuous and unprincipled behavior, wrong and right view, why he dwells in forests and remote lodgings, and the importance of tranquility and insight.

"Bhikkhus, for one who is |unprincipled::without regard for ethical conduct [dussīla]|, there are two destinations: hell or the animal realm.

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

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

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

“Bhikkhus, this is the extreme of livelihoods, namely, subsisting on alms. In this world, it is considered a curse: 'You wander about with bowl in hand!' Yet, grounded on good purpose, this is what sensible sons of good family engage in — not |because authorities force them::because of the king [rājābhinīta]|, nor because thieves drive them out, nor because they are |debt-ridden::fallen into debt [iṇaṭṭa]|, afflicted with fear, or have |difficulty earning a living::problems with livelihood [ājīvikāpakata]|. Rather, they do so because they are afflicted by birth, aging, death, sorrow, lamentation, pain, distress, and despair — overwhelmed by suffering, consumed by suffering. They hope that, perhaps the |complete ending of::relief from [antakiriyā]| this entire |mass of suffering::heap of difficulties [dukkhakkhandha]| |could be discerned::can become evident [paññāyetha]|. In this way, the son of a good family |renounces::ordains, goes forth [pabbajita]|.

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

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

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

Then those bhikkhus neither approved nor disapproved of the wanderers’ words. Without doing either, they rose from their seats and went away, thinking: “We shall come to understand the meaning of these words in the Blessed One’s presence.”

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

"In whom there is no |deception::illusion of understanding or knowing [māyā]| and no conceit, who is |without craving::without greed [vītalobha]|, free from 'mine', and |fulfilled::free from hope [nirāsa]|; Who has dispelled anger, |with completely cooled mind::self-quenched [abhinibbutatta]|, they are a brahmin, an ascetic, and a bhikkhu."

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.

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.”

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

"What do you think, Visākhā, would you ever be without wet clothes and hair?"

Verses depicting the uncertain, brief, and suffering-laden nature of mortal life, emphasizing the inevitability of death for all beings, like ripe fruits fated to fall. The Buddha counsels against futile grief and lamentation over the departed, urging the wise to understand the world's relentless course of decay and death.

Just as for ripe fruits, are ever in peril of falling; So for mortals who are born, there is constant fear of death.

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

|Fearing::being wary of, being apprehensive of [bhayadassī]| in what is not fearful, and not fearing in what is truly fearful; Having adopted wrong views, beings go to a bad destination.

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."

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.'

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

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

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.

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.

At Sāvatthi.

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

Sitting alone, sleeping alone, who wanders alone, who is |energetic::without laziness [atandita]|; Who restrains himself alone, will find delight in the |wilderness::edge of the forest [vananta]|.

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

Bhikkhus, one who has faith and conviction in these |phenomena::dhammas| in this way is called a faith-follower, who has entered the fixed course of rightness, entered the plane of awakened beings, has left behind the plane of ordinary individuals; such a one is incapable of performing an action that would lead to rebirth in hell, the animal realm, or the realm of ghosts; and is incapable of dying without having realized the fruit of stream-entry.

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

Having laid the heavy burden down, without taking up another burden; Uprooting craving at the source, one is |satiated::free from craving, desireless [nicchāta]|, |completely quenched::completely cooled wrt the mental defilements [parinibbuta]|.”

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.

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

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.

"What has been accomplished and what is to be accomplished—both are strewn with dust for one who practices in line with the |afflicted::unhealthy, diseased [ātura]|. Those |who regard training rules as the essence::who takes precepts as the core [sikkhāsāra]|—|rules and observances::precepts and practices, ethics and observances, rites and rituals [sīlabbata]|, celibacy, and service as the essence—this is one extreme. And those who say, 'There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures,' this is the other extreme. Both these extremes |heap up the cemetery::perpetuate the cycle of existence [kaṭasivaḍḍhana]|; and cemeteries cause |views::beliefs, opinions, concepts, theories [diṭṭhi]| to grow. Without |direct knowledge::experientially understanding [abhiññāya]| both these extremes, some get stuck, while others |overshoot the mark::go too far [atidhāvati]|. But those who, directly knowing these [two extremes], |do not become::do not take shape [nāhosi]| by them, and |do not define::do not fashion [nāmaññi]| themselves by that—for them, no cycle of existence can be designated."

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.

"Bhikkhus, once in the past a cat stood near a rubbish heap at a crossroads, watching for a young mouse, thinking: 'When this young mouse comes out for food, right there I will grab it and eat it.' Then that mouse came out for food, and the cat grabbed it and swallowed it hastily, without chewing it. Then that young mouse ate the cat's intestines and |mesentery::intestine string [antaguṇa]|, and on that account the cat met with death or deadly 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.

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

For one whose mind is |not oozing [with lust]::unmoved, not corrupted [anavassuta]|, and whose thoughts are not afflicted; For one who has transcended merit and demerit, there is no fear for the |awake::alert, lucid [jāgara]|.

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.

All fear |punishment::rod, stick [daṇḍa]|, all fear death; Considering others like oneself, one should neither |kill::beat, strike, thrash, stab, execute [hanati]| nor cause to kill.

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.

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 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.

Conversely, bhikkhus, even if a bhikkhu were dwelling a hundred |yojanas::yojana is a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| away, but yet is free from craving for sensual pleasures, without intense lust, with a kind mind, |with no evil designs::with no bad purpose in mind [appaduṭṭhamanasaṅkappa]|, who |attends mindfully::is with presence of mind [upaṭṭhitassatī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, |with a unified mind::with a collected mind [ekaggacitta]|, and with restrained faculties; still, he is near to me and I am near to him. Why is that? Because that bhikkhu sees the Dhamma; and seeing the Dhamma, he sees me.”

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

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

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

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

The Blessed One sees a group of young brāhmaṇas passing by, appearing to be mocking.

Thus have I heard—At one time, the Blessed One was wandering on tour among the Kosalans together with a large |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. Now, at that time, several |young brāhmaṇas::[typically of a brāhmaṇa] youngsters, young boys [māṇavakā]| were passing by not far from the Blessed One in a |mocking manner::appearing to be jeering, laughing at, making fun of [sadhāyamānarūpa]|. The Blessed One saw the group of young brāhmaṇas passing by at a distance, appearing to be mocking.

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

At Sāvatthi.

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

1 And how, bhikkhus, is a person made of softwood and surrounded by softwood? Here, bhikkhus, a certain person is |unprincipled::without regard for ethical conduct [dussīla]| and |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, and their |associates::circle, community, following [parisā]| are also unprincipled and endowed with harmful qualities. In this way, bhikkhus, a person is made of softwood and surrounded by softwood. Just as, bhikkhus, a tree made of softwood is surrounded by softwood tress, so too, bhikkhus, I speak of this kind of person as its counterpart.

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

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

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

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

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

Having given gifts in this way, the |wise one::who has good judgement [medhāvī]|, rich in faith, with a freed mind; Is reborn in a blissful world, free from affliction and without suffering.

The Māra and the Buddha exchange verses on whether acquisitions bring delight or sorrow.

"One with children delights because of children, one with cattle delights in the same way because of cattle; A person's delight is due to |acquisitions::attachment, taking as mine, appropriation, sense of ownership, identification [upadhi]|, without acquisitions, one does not delight."

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

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

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

"|Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| arises from a cause, it is not without a cause; |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]| arises from a cause, it is not without a cause.

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.

Having reached surety, |fearless::unshaken, not alarmed, unstartled [asantāsī]|, without craving and |blemish free::spotless [anaṅgaṇa]|; He has cut off the barbs of existence, this is the final body.

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.

At Sāvatthi.

The Buddha uses a simile of a dart dipped in poison to explain how acquisitions, respect, and popularity are vicious, bitter, and severe, obstructing the attainment of the unsurpassed safety from bondage.

Whom should a |barbless::without the spike, a danger that is intangible but deeply piercing [visalla]| dart |dipped in poison::smeared with venom [diddhagata]| strike, bhikkhus? Let acquisitions, respect, and popularity reach a trainee whose mind has |not yet reached the goal::not mentally attained, not reached Arahantship [appattamānasa]|.

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

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

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.

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

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.

For the one whose conduct is extremely |unprincipled::without regard for ethical conduct, immoral [dussīla]|, like a creeping vine that |envelopes::spreads over, overpowers [otthata]| a |sal tree::a tall, majestic hardwood tree known for its strength, durability, and grandeur, Shorea robusta [sāla]|; He brings himself to such a state, as an enemy would wish for him.

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

"Bhikkhus, there is the |unborn::unproduced [ajāta]|, |unbecome::without becoming [abhūta]|, |unmade::not created [akata]|, |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]|. If there were not the unborn, unbecome, unmade, unconditioned, there would be no discernment of escape from the born, become, made, conditioned. But since there is the unborn, unbecome, unmade, unconditioned, therefore the |escape::way out, remedy [nissaraṇa]| from the born, become, made, conditioned is |discerned::clearly known, become evident [paññāyati]|."

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 unsurpassed of all, the wise one, liberated from all bonds; Having reached the supreme peace: Nibbāna, without fear from any quarter.

Beings come together and associate according to disposition. Those who intense craving come together and associate with those with intense craving; those with a malicious mind come together and associate with those with a malicious mind; those with wrong views come together and associate with those with wrong views; and similar for the other seven kinds of actions.

Those who abstain from killing living beings come together and associate with those who abstain from killing living beings; those who abstain from taking what is not given come together and associate with those who abstain from taking what is not given; those who abstain from sexual misconduct come together and associate with those who abstain from sexual misconduct; those who abstain from speaking falsely come together and associate with those who abstain from speaking falsely; those who abstain from speaking divisively come together and associate with those who abstain from speaking divisively; those who abstain from speaking harshly come together and associate with those who abstain from speaking harshly; those who abstain from chattering frivolously come together and associate with those who abstain from chattering frivolously; those who are without intense craving come together and associate with those who are without intense craving; those who are not hateful come together and associate with those who are not hateful; those |with right views::with correct beliefs, correct concepts, correct opinions [sammādiṭṭhikā]| come together and associate with those with right views."

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]|.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

Therefore, one should give without holding back, where what is given yields great fruit; Merits are the support for beings, [when they arise] in the next world.”

Beings are infatuated with the four great elements because of the gratification in them, become disenchanted with them because of the drawback, and escape from them because there is an escape.

Bhikkhus, as long as beings have not |experientially understood::directly known, 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, they have not escaped from 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; nor are they |disentangled from::disengaged from, detached from [visaṃyutta]| it, nor fully released from it, nor do they dwell with a |boundless mind::unrestricted mind, mind without barriers [vimariyādikata + cetasā]|.

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.

Venerable Subhūti is sitting in meditation posture, aligning his body upright, having entered collectedness free of thinking. 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 Subhūti 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, having entered |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| |free of thinking::without thought, a second jhāna or above [avitakka]|.

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]|.”

The Buddha describes the three divine messengers that appear among human beings and what happens to those who do not heed their message.

Those |diligent::doing one's work or duty well, with alertness, carefulness and care [appamatta]| ones are at ease, |completely calmed in this very life::perfectly extinguished here and now [diṭṭhadhammābhinibbuta]|; Having overcome all |hostility::hatred, ill will, animosity, enmity [vera]| and fear, they have transcended all |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|."

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 not pursue a |base::inferior, low, deficient [hīna]| |way of life::teachings, principles, practices [dhamma]|, nor should one live with |negligence::carelessly, heedlessly [pamāda]|; One should not embrace a |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|, and one should not |indulge in the world::attached to the world, fostering worldliness [lokavaḍḍhana]|.

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.

And what, bhikkhus, is existence? There are these three kinds of existence, bhikkhus: |existence in the realm of sense desire::sensual existence [kāmabhava]|, |existence in the realm of form::existence in which beings experience a refined state of form without sensual desire [rūpabhava]|, and |existence in the formless realm::existence characterized by the absence of material form [arūpabhava]|. This is called existence, bhikkhus.

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

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

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

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

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

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

The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.

“Bhikkhus, there is the |unborn::unproduced [ajāta]|, |unbecome::without becoming [abhūta]|, |unmade::not created [akata]|, |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]|. If there were not the unborn, unbecome, unmade, unconditioned, there would be no discernment of escape from the born, become, made, conditioned. But since there is the unborn, unbecome, unmade, unconditioned, therefore the |escape::way out, remedy [nissaraṇa]| from the born, become, made, conditioned is |discerned::clearly known, become evident [paññāyati]|.

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

“Bhikkhus, you should remember Hatthaka of Āḷavī as being endowed with seven wonderful and marvelous qualities. What seven? 1) Hatthaka of Āḷavi is endowed with |faith::confidence, conviction, trust [saddha]|; 2) Hatthaka of Āḷavī is endowed with |virtue::moral conduct, ethical behavior [sīla]|; 3) Hatthaka of Āḷavī is endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]|; 4) Hatthaka of Āḷavī is endowed with |moral dread::fear of wrongdoing out of regard for others [ottappa]|; 5) Hatthaka of Āḷavī is |very learned::well educated, knowledgeable [bahussuta]|; 6) Hatthaka of Āḷavī is |generous::open-handed [cāgavant]|; 7) Hatthaka of Āḷavī is |wise::intelligent, discerning, insightful, percipient [paññava]|. It is with these seven wonderful and marvelous qualities, bhikkhus, that you should remember Hatthaka of Āḷavī.”

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.

Through countless births in |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]|, I have wandered without finding [a way out]; Seeking the |house-builder [of this body]::creator of the body, the one who constructs the body, a metaphor for craving [gahakāra]|, experiencing the suffering of birth again and again.

A noble disciple who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

"Bhikkhus, a noble disciple who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for |enlightenment::Nibbāna|.

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."

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.

One who honors such ones, the |quenched::liberated from mental defilements [nibbuta]| and |fearless ones::who have nothing to fear from anywhere [akutobhaya]|; No one can measure their gained merit, saying, 'there is just this much.'

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 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 unsurpassed of all, the wise one, liberated from all ties; Having reached the supreme peace: Nibbāna, without fear from any quarter.

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

When you think these eight thoughts of a great person, Anuruddha, and you become one who obtains at will, without difficulty or without trouble, these four jhānas that pertain to the higher mind and are pleasant dwellings in this very life, then, while you dwell contentedly, your medicine of fermented cow’s urine will seem to you as various medicaments of ghee, butter, oil, honey, and molasses seem to a householder or a householder’s son; and it will serve for your delight, non-agitation, ease, and for entering upon Nibbāna. Therefore, Anuruddha, you should spend the upcoming rains retreat right here among the Cetīs, in the Eastern Bamboo Park.”

Diligence should be practiced in four areas - in abandoning bodily, verbal, and mental misconduct, and wrong view.

Bhikkhus, when a bhikkhu has abandoned wrong bodily conduct and cultivated good bodily conduct, abandoned wrong verbal conduct and cultivated good verbal conduct, abandoned wrong mental conduct and cultivated good mental conduct, abandoned wrong view and cultivated right view, he need not fear death or what comes after death."

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?"

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

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

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

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

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.

"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. It is not easy, bhikkhus, to find a being who has not been your brother at some point during this long span of time.

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.

"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. It is not easy, bhikkhus, to find a being who has not been your father at some point during this long span of time.

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.

"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. It is not easy, bhikkhus, to find a being who has not been your sister at some point during this long span of time.

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.

"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. It is not easy, bhikkhus, to find a being who has not been your son at some point during this long span of time.

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.

"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. It is not easy, bhikkhus, to find a being who has not been your daughter at some point during this long span of time.

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

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

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.

Cut off the |forest::a reference to desire, craving [vana]|, not just the tree, for fear arises from the forest; Having cut off both the forest and the undergrowth, become one who is |without craving::cool, quenched, freed from the fires of greed, hatred, and illusion [nibbana]|, bhikkhus.

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.

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

Whoever praises their own virtues, without being asked by others; They have an ignoble nature, the wise say, whoever praises themselves of their own accord.

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

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

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.

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.

The Buddha shares qualities that inspire confidence in the spiritual life.

“Bhikkhus, this is certainly a type of gain—namely, being |firm::stable, stationary, without craving [thāvara]|.“

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.”

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

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

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

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

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

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

The Buddha 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.”

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

Balancing extremes, one should temper their desires, fully aware of sensory contacts without succumbing to cravings; Abstaining from actions that are condemnable, the wise remain unattached to what is seen and heard.

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.

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

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

1 Here, bhikkhus, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. When a bhikkhu is irritable and resentful, he dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [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]|, and he does not fulfill the training. Such a bhikkhu creates a dispute in the Saṅgha that leads to the harm of many people, to the unhappiness of many people, to the ruin, harm, and suffering of gods and humans. If, bhikkhus, you see such a root of dispute within yourselves or in others, you should practice to ensure that this |harmful::injurious, destructive, bad, or evil [pāpaka]| root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.

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.

"Vaccha, 'speculative view' is something the Tathāgata has gone beyond. The Tathāgata sees this: 'Such is form, its arising, its passing away; such is feeling, its arising, its passing away; such is perception, its arising, its passing away; such are intentional constructs, their arising, their passing away; such is consciousness, its arising, its passing away.' Therefore, I say, the Tathāgata, through giving up of all conceptions, all mental disturbance, all I-making, mine-making, and the underlying tendencies to conceit and through the exhaustion, fading away, cessation, relinquishment, is liberated without clinging."

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.

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

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 whose thoughts have been entirely |dispelled::dispersed [vidhūpita]|, internally clarified and settled without remainder; That bhikkhu abandons this world and the next, like a serpent casting off its old worn-out skin.

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

At Sāvatthi.

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.

"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.

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.

“Bhikkhus, last night, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta’s Grove, approached me. Having drawn near and paid homage to me, she stood to one side. Standing there, that deity said this to me: ‘Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the |Teacher::The Buddha [satthā]|, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for 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]|, 4) respect for the training, 5) respect for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, 6) respect for |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.’”

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.

When, upon investigating, he understands thus: ‘This venerable one has become well-known and attained fame, but such drawbacks are not found in him,’ then he examines him further thus: ‘Is this venerable one |permanently restrained::not restrained by fear or danger [abhayūparata]|, or is he |temporarily restrained::restrained due to fear or seeing danger [bhayūparata]|? Does he abstain from sensual pleasures due to being |free from passion::free from intense desire, strong emotion, infatuation, obsession, lust [vītarāgatta]| through the |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|? When he examines him, he comes to know: ‘This venerable one is permanently restrained, not temporarily restrained. He abstains from sensual pleasures due to being free from passion through the wearing away of desire.’

The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'

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

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.

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

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

At Sāvatthi.

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

Then, Aggivessana, it occurred to me: 'This teaching does not lead to disenchantment, to the fading of desire, to gradual ending, to tranquility, to directly knowing, to full awakening, to Nibbāna, but only to reappearance in the base of neither perception nor non-perception.' So, without becoming attached to that state, I grew disenchanted with it and departed.

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.”

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.

"Bhikkhus, an uninstructed ordinary person experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Similarly, bhikkhus, a learned noble disciple experiences a pleasant feeling, a painful feeling, and a feeling which is neither-painful-nor-pleasant. Therein, bhikkhus, what is the distinction, the disparity, the difference between a learned noble disciple and an uninstructed ordinary person?"

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

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

The Buddha uses a simile of the water in the pond to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha uses a simile of the great ocean that has been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

Whoever has let go of passion, aversion, and illusion is called one who has crossed beyond the ocean—with its waves, currents, whirlpools, lurking with fierce animals and monsters.

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

The Buddha uses a simile of the great Himalayan mountains that have been exhausted and depleted to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

Then 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 Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

Formerly |bound to the pleasure of beloved forms::ensnared by delight in the attractive [piyarūpasātagadhita]|, and later |having forded::having cut across, having breasted [chetvā]| the current hard to cross; Without remainder, they |die their final death::attain final Nibbāna, is completely quenched [parinibbāti]|, having fully transcended |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

The Buddha uses a simile of the water at the confluence of great rivers to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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.'

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.

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

The Buddha uses a simile of two or three drops of water drawn out from the great ocean to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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.

import ProjectStatus from '../../components/ProjectStatus.astro' import LatestDiscourses from '../../components/LatestDiscourses.astro' import TopAnthologies from '../../components/TopAnthologies.astro'

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

At Sāvatthi.

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

If I wished, 'May I experience various kinds of psychic powers, such as being one and becoming many, being many and becoming one; appearing and disappearing; going unimpeded through walls, ramparts, and mountains as if through space; diving in and out of the earth as if it were water; walking on water without sinking as if it were dry land; flying through the air cross-legged like a bird; touching and stroking the sun and moon with my hand, so mighty and powerful; and controlling the body as far as the Brahma world,' I achieved the ability to witness it, whenever the conditions were present.

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.

Upon hearing this, the Brahmin Accountant Moggallāna said to the Blessed One: "There are those, friend Gotama, who lack faith, who have left the household life for a livelihood, not out of faith. They 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]|, and uninformed—these, friend Gotama, do not live in close association with you.

The Buddha uses a simile of seven small pebbles the size of mung beans placed on the great mountain Sineru to contrast the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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.

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

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

"Bhikkhus, when the |Uposatha::Occurring on specific lunar days such as the full moon, new moon, and quarter moons, this is a time for renewing virtue, deepening practice, and purifying the mind. [uposatha]| is observed, endowed with the eight factors, it is of great fruit, of great benefit, superbly bright, and far-reaching. And how, bhikkhus, is the Uposatha observed, endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching?"

The Buddha uses a simile of seven pebbles the size of mustard seeds placed on the king of mountains, the Himalayas, to illustrate the extent of suffering that is exhausted and overcome by a disciple of the Noble Ones who has attained right view.

At Sāvatthi.

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

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

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

Having extinguished, the |discerning::astute, wise [nipaka]| ones, tireless by day and night; Without remainder, they |die their final death::attain final Nibbāna, is completely quenched [parinibbāti]|, having fully transcended |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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

Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of Noble Ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.

If the four great elements were exclusively unpleasant, beings would not be infatuated with them. If they were exclusively pleasurable, beings would not become disenchanted with them.

At Sāvatthi.

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

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

The Buddha 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.

At Sāvatthi.

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

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

The Buddha explains 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?"

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.

At Sāvatthi.

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

"Sooner, I say, would that blind turtle, coming to the surface once every hundred years, manage to insert its neck into that yoke with a single hole than an |undiscerning person::a person without a sense of shame or moral dread, an immature person [bāla]| who has fallen into |a lower realm::a state of suffering, underworld [vinipāta]| would regain human existence.

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]|, its ascetics and brahmins, kings and commoners, the Tathāgata is noble; therefore, these are called the Noble Truths.

"Bhikkhus, there are these Four Noble Truths. What four? The Noble Truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, the Noble Truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|, the Noble Truth of the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|, the Noble Truth of the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.

The Buddha 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.

"What, bhikkhus, is the domain of a |person without integrity::unethical person, inferior person [asappurisa]|? A person without integrity, bhikkhus, is |ungrateful::thankless, unappreciative [akatavedī]| and does not acknowledge the help given to them. It is recognized, bhikkhus, as the mark of a person without integrity to be ungrateful and to not acknowledge what has been done for them. This, bhikkhus, is the entirety of the domain of a person without integrity: ungratefulness and not acknowledging what has been done for them. And what, bhikkhus, is the domain of a |virtuous person::good person, worthy one, awakened being [sappurisa]|? A virtuous person, bhikkhus, is grateful and acknowledges the help given to them. It is recognized, bhikkhus, as the mark of a virtuous person to be |grateful::thankful, appreciative [kataññū]| and to acknowledge what has been done for them. This, bhikkhus, is the entirety of the domain of a virtuous person: gratitude and acknowledging what has been done for them."

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.

"Bhikkhus, even before my awakening, while I was still only a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to me: 'Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?'

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

At one time, the Blessed One was dwelling at Rājagaha, on the Vulture Peak Mountain. At that time, the Venerable Sāriputta was walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahāmoggallāna was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Mahākassapa was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Anuruddha was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Puṇṇa Mantāniputta was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Upāli was also walking back and forth with many bhikkhus not far from the Blessed One; the Venerable Ānanda was also walking back and forth with many bhikkhus not far from the Blessed One; and Devadatta was also walking back and forth with many bhikkhus not far from the Blessed One.

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

“Those who are wakeful, listen to this, You who are asleep, wake up; Being awake is better than being asleep, For the wakeful, there is no fear.

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 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.

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

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

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

Dhammapada verses 90-99 describe the qualities and conduct of the Arahant, a fully awakened being who has reached the end of the path. Free from defilements and clinging, their actions leave no trace, like birds in the sky. At peace and delighting in solitude, wherever they dwell becomes a place of beauty.

For whom there is no |accumulation::hoarding, stockpiling [sannicaya]|, who has completely comprehended |nutriment::nourishment, food, fuel [bhojana]| [of existence]; Whose |field of activity::grazing ground, domain [gocara]| is liberation, which is |uninhabited::without essence, abiding of emptiness [suññato]| and |free of mental images::signless, featureless [animitto]|; Like birds in the sky, their |trajectory::going, passing on, path, course, destination [gati]| is hard to trace.

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]|."

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 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.

Sirs, the ascetic Gotama has removed the passion for sensual pleasures and is without fickleness ...

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

When associating, people affect each other, one influences the other, while being |influenced::touched [samphuṭṭho]| too; Like a smeared arrow, when held in a quiver, contaminates the uncontaminated; So too, fearing contamination, the |steadfast one::firm, stable, wise [dhīra]|, should not befriend the wicked.

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

And what, bhikkhus, are psychic powers? Here, bhikkhus, a bhikkhu experiences various kinds of psychic powers—being one, one becomes many; being many, one becomes one; one appears and disappears; one passes through walls, enclosures, and mountains as though through space; one dives in and out of the earth as though it were water; one walks on water without sinking as though on solid ground; one flies through the air cross-legged like a bird with wings; one touches and strokes with one's hand the sun and moon, so mighty and powerful; and one wields mastery with the body even as far as the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]| world—this, bhikkhus, are called psychic powers.

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.

"Bhikkhus, there are these five subjects that |should be frequently reflected::should be regularly considered, contemplated, reviewed [abhiṇha + paccavekkhitabba]|, whether by a woman, a man, a householder, or |one gone forth::renunciate, ordained [pabbajita]|. What five?

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

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

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

Being liberated, one remains steadfast. Being steadfast, one is content. Being content, one does not fret. Without fretting, one personally attains complete Nibbāna.

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.

"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The one who goes with the current, the one who goes against the current, the one who is steady, and the one who has crossed over, standing on the firm ground, a |brāhmin::an arahant|.

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.

Whoever |harms::injures, opposes, hates, detests [dussati]| a |blameless::without fault, who is not angry, not upset [appaduṭṭha]| person, a pure person without blemish; the harm comes back to that undiscerning one, like fine dust that is thrown against the wind.

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

"Whoever |harms::injures, opposes, hates, detests [dussati]| a |blameless::without fault, who is not angry, not upset [appaduṭṭha]| person, a pure, blemish free individual; Harm returns [back] to that |immature person::lacking in discernment or good sense, child-like in understanding [bāla]|, like fine dust thrown against the wind."

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.

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

At Sāvatthi.

The Buddha describes a brahmin possessing the threefold knowledge through the Dhamma, not through mere repetition of what is said. This includes the recollection of past lives, the divine eye seeing beings’ rebirths according to kamma, and the realization of liberation through the wearing away of mental defilements.

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

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.

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, the Venerable Sāriputta was dwelling in the village of Nālaka in Magadha, and he was sick, experiencing pain, and gravely ill. Cunda, the novice monk, was an attendant of the Venerable Sāriputta.

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

2) Bhikkhus, with regard to what is |unsatisfactory::without essence, discontentedness [dukkhanti]|, the perception of |contentment::ease, happiness, pleasant abiding [sukha]| arises—this is the inversion of perception, of thought, and of view;

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

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

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

“Bhikkhus, two |thoughts::reflections, mental considerations [vitakkā]| frequently arise in the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the Arahant, the perfectly Awakened One—the thought of |safety::security, sanctuary, peace, rest [khema]| [for beings] and the thought of |seclusion::solitude [paviveka]|. Bhikkhus, the Tathāgata delights in |benevolence::freedom from ill will, kindness, good-heartedness [abyāpajjhā]| and is devoted to benevolence. For the Tathāgata, who delights in benevolence and is devoted to benevolence, this very thought frequently arises: ‘By this way of |living::behavior, conduct [iriyā]|, I do not |obstruct::impede, hurt, harm [byābādheti]| any being, whether |frail::trembling, with craving [tasa]| or |firm::stable, stationary, without craving [thāvara]|.'

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

“Those who do not understand suffering, nor the coming into being of suffering; and where suffering is stopped entirely, without remainder; and they do not know the way of practice, that leads to the alleviation of suffering—

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 a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: "To what extent, friend, is a bhikkhu's |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?"

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.

The venerable Khemaka spoke these words, and the elder bhikkhus rejoiced in the venerable Khemaka's words. As this discourse was being given, the minds of sixty elder bhikkhus were liberated from the taints without grasping, including that of the venerable Khemaka.

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

"Indeed, Sutavā, this was well heard, well learned, well attended to, and well retained by you. Before and now, I declare: 'A bhikkhu who is an arahant, whose defilements are destroyed, who has 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, is incapable of transgressing in nine ways — incapable of intentionally take the life of a living being, incapable of taking what is not given, incapable of engaging in sexual intercourse, incapable to knowingly speak falsely, incapable to use stored-up goods as he did before, when he was a householder, incapable to act out of |impulse::based on desire|, incapable to act out of |aversion::based on ill will|, incapable to act out of |delusion::tendency of the mind to not closely examine and verify|, and incapable to act out of fear.' Before and now, I declare: 'He who is a bhikkhu who is an arahant, whose defilements are destroyed, who has 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 is incapable of transgressing in these nine ways.'"

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.

Restraint with the eye is good, good is restraint by the ear; Restraint with the nose is good, good is restraint by the tongue.

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

Just as a bee approaches a flower, |without harming::not hurting, not disturbing [aheṭhayanta]| its beauty and fragrance; And leaves having taken the nectar, so should a |sage::seer, hermit, monk [munī]| wander in the village.

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

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.

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

"Bhikkhus, these four |noble::good, fortunate [bhadra]| thoroughbred horses are found in the world. What four?

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

Endowed with the seven elements of awakening, well-trained in the three trainings; These great heroes wander freely, having abandoned the causes of fear and dread.

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.

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

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; Where |sense impingement::sense impression, impact, aversion, repulsion, resistance [paṭigha]| and |concept of form::perception of matter, existence in the realm of form [rūpasaññā]| ceases, there the knot is disentangled.”

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.

At one time, the Blessed One was dwelling at |Sāketa::Ayodhya| at Kāḷakā's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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.

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

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

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.

"How can there be anger in one without anger, in one who is disciplined and lives in harmony; In one with true knowledge, liberated, calm, and steadfast.

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

Bhikkhus, if a bhikkhu should aspire: 'May I be one who can overcome fear and terror, and may fear and terror not overpower me; may I dwell repeatedly overcoming any arisen fear and terror,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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

And what, bhikkhus, is kamma that is bright with bright results? Here, bhikkhus, someone generates bodily constructions that are |free of affliction::not harmful, without suffering [abyābajjha]|, verbal constructions that are free of affliction, and mental constructions that are free of affliction. Having generated bodily, verbal, and mental constructions that are free of affliction, he is reborn in a free of affliction world. Being reborn in a free of affliction world, he is affected by contacts that are free of affliction. Being contacted by those free of affliction contacts, he experiences free of affliction feeling — exclusively pleasant — just like the |gods of Refulgent Glory::MA: By mentioning these, all beings occupying the plane of the third jhāna — the gods of Limited Glory and the gods of Immeasurable Glory — should be included [subhakiṇha]|.

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.

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.

At one time, the Blessed One was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion, with a large assembly of bhikkhus. Now, at that time, the Blessed One was sitting in the open air, surrounded by the bhikkhu assembly, on the full moon night of the |Uposatha::observance day| of the fifteenth.

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

"One factor, bhikkhus, when developed and extensively cultivated, leads to the breakthrough to wisdom ... to extinction without |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. What one factor? Mindfulness of the body. This one factor, bhikkhus, when developed and extensively cultivated, leads to the breakthrough to wisdom ... to extinction without clinging."

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.

Make yourself as your own island, strive swiftly, be wise; Rid of impurities, and without blemish, you will not be born again, aging no more.

Those who are totally confused about the teachings are led by others' views and do not awaken from sleep.

At Sāvatthi.

Five factors of well-spoken speech are - 1) It is spoken at the proper time, 2) truthfully, 3) gently, 4) in a way that benefits, and 5) spoken with a mind of loving-kindness.

Bhikkhus, speech endowed with five factors is well-spoken, not badly spoken, blameless, and irreproachable to the wise. What are these five factors?

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

Then, while the Blessed one was alone in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in his mind thus: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

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 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.

"Once, bhikkhus, I was dwelling near |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]|, on the bank of the Nerañjarā River, at the foot of the goatherd's banyan tree. There, having just attained full awakening and abiding in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: 'One dwells in |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| if one is without respect and reverence. What if I were to honor, respect, and dwell in dependence on an ascetic or a brahmin?'

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.

"Bhikkhus, Dīghāvu the lay disciple was wise. He practiced in accordance with the Dhamma and did not trouble me with technical points about the teaching. By the destruction of the five lower fetters, Dīghāvu the lay disciple has been reborn spontaneously and will attain final Nibbāna there, without ever returning to this world."

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

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

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

"Bhikkhus, any ascetics or brahmins in the past who have experienced various kinds of psychic powers — being one, they became many; being many, they became one; they appeared and disappeared; they passed through walls, enclosures, and mountains as though through space; they dived in and out of the earth as though it were water; they walked on water without sinking as though on solid ground; they flew through the air cross-legged like a bird with wings; they touched and stroked the sun and moon, so mighty and powerful; and they wielded mastery with their bodies even as far as the Brahmā world — all of them did so through the development and frequent practice of the four bases of psychic powers.

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

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

Those who do not understand the teachings are led by others' views and do not awaken from sleep.

At Sāvatthi.

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.

5 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through the |signless::featureless, free of mental images, without any sign of trouble [animitta]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet my |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]| still follows after signs.' 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 the consciousness of one who has developed and cultivated the release of mind through the signless, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it would still follow after signs. There is no such possibility. For this, friend, is the escape from all signs, that is, the release of mind through the signless.'

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

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

The Buddha observes moths drawn to the light of oil lamps, and reflects on the nature of attachment.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. At that time, under the dark night sky, illuminated only by oil lamps, the Blessed One sat in the open.

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

At Sāvatthi.

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

"Excellent, sister. May this too be a gift of offering to me. Tomorrow, the community of bhikkhus, led by Sāriputta and Moggallāna, will arrive to Veḷukaṇḍaka without having eaten. After serving that community of bhikkhus, you should offer the merit to me. This too could be your gift of offering to me."

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.

And there are, lord of the gods, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not remain holding to them, then for that one who does not delight, does not welcome, and does not cling to them, consciousness does not become dependent on that and is not bound up with clinging. A bhikkhu |without clinging::without attachment, without grasping, lit. not taking near [anupādāna]|, lord of the gods, attains final Nibbāna.

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

5. 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, then with the complete wearing away of the five lower fetters, one becomes an attainer of final Nibbāna without effort.

He who, while seeking his own happiness, harms with a stick beings who desire happiness, will not find happiness after passing away.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. During that time, several young boys between Sāvatthi and Jeta's Grove were hitting a snake with sticks. Then, in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Sāvatthi for alms. The Blessed One saw those boys between Sāvatthi and the Jeta's Grove hitting the snakes with sticks.

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

4 And what, Byagghapajja, is |balanced livelihood::living in financial equilibrium [samajīvitā]|? Here, Byagghapajja, a son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: 'Thus my income will cover my expenses, and my expenses will not exceed my income.' Just as, Byagghapajja, a scale holder or a scale holder's apprentice, having taken up the scale, knows: 'It is lowered by this much, or it is raised by this much, in the same way, Byagghapajja, a son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: 'Thus my income will cover my expenses, and my expenses will not exceed my income.' If, Byagghapajja, this son of a good family, having a small income, lives extravagantly, people will say: 'This son of a good family devours his wealth like a fig tree parasite.' If, Byagghapajja, this son of a good family, having a large income, lives miserably, people will say: 'This son of a good family will die without enjoying his wealth, like one who dies of hunger despite having plenty.' But when, Byagghapajja, this son of a good family, knowing both his income and his expenses, sustains a balanced livelihood, neither overly extravagant nor too frugal: 'Thus my income will cover my expenses, and my expenses will not exceed my income.' This, Byagghapajja, is called balanced livelihood.

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 anxiety arises through clinging and how there is freedom from anxiety through non-clinging.

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

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

If he wishes: 'May I realize the various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]| such as—being one, become many; having been many, become one; appear and disappear; pass through walls, enclosures, and mountains unhindered as if through space; dive into and emerge from the earth as if it were water; walk on water without sinking as though on solid ground; fly cross-legged through the sky, like a bird; with hand, touch and stroke the moon and the sun, so mighty and powerful; with the body, exercise control even as far as the |Brahmā world::heavenly realm|,' then, in each case, he is capable of realizing it, there being a suitable basis.

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.

“Without having enjoyed, you seek alms, bhikkhu, you don't seek alms after having enjoyed; First enjoy, bhikkhu, then go seek alms, don't let time pass you by.”

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

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins who are |timid::easily startled, apprehensive [chambhī]| and |fearful by nature::prone to fear, cowardly [bhīrukajātika]| dwell in secluded lodgings in remote forests and woodlands, then owing to that defilement of being timid and fearful by nature, these respected ascetics and brahmins conjure up unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands being timid and fearful by nature. I am |unperturbed by fear::without hair standing on end [vigatalomahaṁsa]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones unperturbed by fear.’ Seeing in myself this quality of being unperturbed by fear, I became even more at ease in dwelling in the forest.

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

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

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

“Bhikkhus, of my female lay disciples who were the first to go for refuge, the foremost is Sujātā, the army general's daughter.

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

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 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.

So too, bhikkhus, the uninstructed ordinary person who acts without restraint over the |six sense bases::fields of experience, fields of sense impression [phassāyatana]| indulges themselves as much as they like in the five cords of sensual pleasure.

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 what, bhikkhus, are the dhammas that lead to being an ascetic and a Brahmin? 'We will be endowed with a |sense of right and wrong::sense of shame, conscience, modesty [hirī]| and have |moral dread::fear of wrongdoing out of regard for others [ottappa]|.' 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; 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.

Venerable sir, previously, we used to eat in the evening, in the morning, and even during the day outside the proper time. Then there was an occasion where the Blessed One addressed the bhikkhus thus: ‘Bhikkhus, please |let go of::abandon, give up [pajahati]| that daytime meal, which is outside the proper time.’ At that, venerable sir, I experienced a shift in attitude and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| thinking: ‘Even though faithful householders give us delicious food of various kinds during the day outside the proper time, the Blessed One tells us to let go of it, the |Fortunate One::well gone, Accomplished One, epithet of the Buddha [sugata]| tells us to |relinquish it::abandon it, give it up [paṭinissagga]|.’ Yet out of |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| for the Blessed One, and in mindful regard for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]| and |fear of wrongdoing::moral dread [ottappa]|, we let go of that daytime meal, which was outside the proper time. Then we ate only in the evening and in the morning.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

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

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.

1 Here, bhikkhus, a bhikkhu lives depending on the Teacher, or on a certain fellow practitioner in the role of a teacher, where an acute |sense of right and wrong::sense of shame, moral conscience, modesty [hiri]| and |moral dread::fear of wrongdoing out of regard for others [ottappa]| are established in him, along with |affection::dearness, fondness [pema]| and |respect::reverence, esteem [gārava]| towards the teacher. This, bhikkhus, is the first cause, the first 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 explains how to cultivate the higher mind through similes whenever a harmful or unwholesome thought associated with desire, aversion, or delusion arises. Applying these five methods in a gradual sequence leads to abandoning of unwholesome thoughts, and to steadiness, calming, unification and collectedness of the mind.

Just as, bhikkhus, a young woman or man, fond of adornments, would feel |horrified::filled with fear, is troubled [aṭṭiyeyya]|, |ashamed::embarrassed [harāyeyya]|, and |disgusted::repulsed [jiguccheyya]| if the |carcass::corpse, dead body [kuṇapa]| of a snake, a dog, or a human were hanging around their neck, in the same way, bhikkhus, if, while that bhikkhu is shifting his attention from that sign to another sign, one associated with what is wholesome, harmful and unwholesome thoughts associated with desire, aversion, or delusion still arise, then that bhikkhu should closely examine the drawbacks of those thoughts: 'These thoughts are unwholesome, these thoughts are objectionable, these thoughts lead to discontentment.' As he closely 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.

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.

At Sāvatthi.

The venerable Bhadda asks the venerable Ānanda about the wrong spiritual practice.

Thus have I heard—At one time, the venerable Ānanda and the venerable Bhadda were dwelling at |Pāṭaliputta::capital of Magadha, modern Patna|, at the Kukkuṭa's park. Then, in the evening, the venerable Bhadda, having arisen from seclusion, approached the venerable Ānanda. Having approached, he exchanged greetings with the venerable Ānanda and, after engaging in a pleasant and friendly conversation, sat down to one side. After sitting down, the venerable Bhadda said this to the venerable Ānanda:

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.

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

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

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

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

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

... It is collectedness without reflection or examination [of thoughts].

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 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.

Therefore, bhikkhus, you should train yourselves thus: 'We will fear the fault concerning this life; we will fear the fault concerning the next life; we will become those who are afraid of faults, who see the danger in faults.' Thus, bhikkhus, should you train yourselves. It is to be expected, bhikkhus, that those who are afraid of faults, who see the danger in faults, will be freed from all faults."

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

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

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]|.

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

... It is collectedness without reflection or examination [of thoughts].

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.

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

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

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

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

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

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.

2) Furthermore, bhikkhus, 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. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. Just as a deep lake fed by an underground spring—with no inflow from the east direction, west direction, north direction, or the south direction, and no rainclouds showering water—would have cool streams welling up from within to thoroughly suffuse, pervade, fill, and permeate the entire lake, leaving no part uncovered by cool water. In the same way, bhikkhus, the bhikkhu suffuses, pervades, fills, and permeates his entire body with the joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. This, bhikkhus, is the second cultivation of the noble fivefold right collectedness.

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, venerable sir, from the Blessed One’s own lips: ‘When, Ānanda, the Bodhisatta had descended into his mother’s womb, she became intrinsically virtuous, abstaining from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, and from |intoxicants::liquor, wine, spirits, drugs, caffeine; substances that promote dwelling without regard for diligence|’—this too I remember as a wonderful and marvelous quality of the Blessed One.

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

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

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

For one |craving::wanting, desiring [kāmayamāna]| |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, if that works out well for that person; Surely they are |delighted::exhilarated, thrilled [pītimana]|, having obtained what they wanted.

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

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

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.

"Just as, bhikkhus, a man traveling on a long journey would see a great expanse of water, with a near shore that is dangerous and fearful, and a far shore that is safe and free from fear; but there would be no boat or bridge for him to cross to the far shore. It would occur to him: 'This is indeed a great expanse of water, with a near shore that is dangerous and fearful, and a far shore that is safe and free from fear; but there is no boat or bridge to cross to the far shore. What if I were to gather grass, sticks, branches, and leaves, tie them together into a raft, and relying on that raft, with hands and feet, strive to safely cross to the far shore?' Then, bhikkhus, that man, having gathered grass, sticks, branches, and leaves, tied them together into a raft, and relying on that raft, with hands and feet, striving, would safely cross to the far shore. For that man, having crossed over and reached the far shore, it would occur to him: 'This raft has been very beneficial to me; relying on this raft, with hands and feet, striving, I have safely crossed to the far shore. What if I were to carry this raft on my head or on my shoulder and go wherever I wish?'

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

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

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

Then indeed, the venerable Sāriputta approached the Blessed One. Having drawn near and paid respects, he sat down to one side.

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

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

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

Thus, bhikkhus, a bhikkhu who has developed and frequently practiced the four bases of psychic powers 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. Thus, bhikkhus, a bhikkhu who has developed and frequently practiced the four bases of psychic powers, through the wearing away of the mental defilements, attains and dwells in the taintless release of mind and release by wisdom, having realized it with direct knowledge in this very life."

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

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

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus:

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

At Sāvatthi.

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

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

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

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

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

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

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 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.

Any ascetics or brahmins who understand as they actually are the arising, the passing away, the gratification, the drawback, and the escape in regard to these two views are without passion, without aversion, without delusion, without craving, without clinging, with vision, not given to favoring and opposing, not delighting in and indulging in mental proliferation. They are freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. They are freed from suffering, I say.

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

Ānanda, there is a path and a way of practice for the abandonment of the five lower fetters. That one could understand, see, or abandon these five lower fetters without following this path and way of practice — this is not possible. Just as it is impossible to cut out the heartwood of a large, solid tree standing with heartwood without first cutting through its bark and sapwood, similarly, it is not possible to abandon the five lower fetters without adhering to the correct path and way of practice.

The Buddha describes the four right efforts concisely and precisely.

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

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.

At Sāvatthi.

The way of practice suitable for realizing Nibbāna is to see the impermanence of the six sense bases and their objects.

"I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

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

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

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

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

The Venerable Sāriputta describes his experience of the first jhāna.

At one time, the Venerable Sāriputta was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. Then, in the morning, having dressed and taken his alms bowl and outer robe, he entered Sāvatthi for alms. Having wandered for alms in Sāvatthi and after the meal, having returned from his alms gathering, he approached the Dark Forest for the day's abiding. Having entered the Dark Forest, he sat down at the root of a certain tree for the day's abiding.

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

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

The Buddha shares an analogy of the Licchavīs to illustrate the importance of diligence and continuous effort in the practice.

Thus have I heard—At one time, the Blessed One was dwelling at |Vesālī::capital of the Licchavīs [vesālī]| in the Great Wood, in the Hall with the Peaked roof. There the Blessed One addressed the bhikkhus: "Bhikkhus!"

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

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

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

“Bhikkhus, there are these |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|. What five? 1) The |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| aggregate subject to clinging, 2) the |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| aggregate subject to clinging, 3) the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| aggregate subject to clinging, 4) the |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| aggregate subject to clinging, and 5) the |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| aggregate subject to clinging. These are the five aggregates that are subject to clinging.

The Buddha explains 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.

Wisely reflecting, he uses alms food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the |spiritual life::life of a contemplative, relating to people's thoughts and beliefs, rather than to their bodies and physical surroundings [brahmacariya]|, considering: 'Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.'

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.

Bhikkhus, unrelenting energy was aroused [in me], clear and |unmuddled::without confusion [asammuṭṭha]| mindfulness was established, the body was tranquil and unexcited, and the mind was collected and unified.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as not-self.

"I will teach you the way of practice that is suitable for realizing Nibbāna, bhikkhus. Listen closely.

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

"Here alone is purity," they say, Denying that there is purification in other teachings; Based on what they rely on, they speak of purity, Being established in diverse individual truths.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Thus have I heard—At one time, the Blessed One was dwelling near |Kusinārā::Kushinagar, a present-day town in Uttar Pradesh, India, revered as the place where the Buddha attained Final Nibbāna. [kusinārā]| in the Sal Grove of the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|. Now at that time, a number of bhikkhus were dwelling in a forest hut not far from the Blessed One. They were |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]|, |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]|.

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

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

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

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 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, you will experience various kinds of supernormal powers: being one, you will become many; having been many, you will become one; you will appear and disappear; you will pass through a wall, through an enclosure, through a mountain unhindered as if through space; you will dive in and emerge from the earth as if it were water; you will walk on water without sinking as though on solid ground; you will fly cross-legged through the sky, like a bird; with hand, you will touch and stroke the moon and the sun, so mighty and powerful; with the body, you will exercise control even as far as the Brahmā world. You will achieve directly knowing of that, whenever there is an appropriate basis.

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.

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

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

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:

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

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

The Buddha explains to Venerable Rādha that a living being is defined by desire, passion, delight, and craving in form, feeling, perception, formations, and consciousness.

At Sāvatthi.

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.

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.’”

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.

But Ānanda, how could those other wanderers—|immature::lacking in discernment or good sense, child-like in understanding [bāla]| and |undistinguished::without having attained to any stages of awakening [abyatta]|—understand the Great Exposition on Action of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|?”

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.

Thus, one does not form any intentional constructs for either existence or non-existence. Not forming any volitions for either, one does not cling to anything in the world. Not clinging, one remains |unperturbed::without agitation, without worry, untroubled, undisturbed, unshaken [aparitassa]|. Remaining unperturbed, one personally attains Nibbāna.

The way of practice suitable for realizing Nibbāna is to see the six sense bases and their objects as sources of discontentment.

"I will teach you the way of practice that is suitable to realizing Nibbāna, bhikkhus. Listen closely.

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.

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

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

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

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.

Then, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta's grove, approached the Blessed One. Having drawn near and paid homage to the Blessed One, she stood to one side. Standing there, the deity said this to the Blessed One:

When the brahmin Ahiṁsaka Bhāradvāja claims to be harmless, the Buddha explains what it truly means to be harmless.

At Sāvatthi.

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

At Sāvatthi.

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

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

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

39. ‘Others could be |without concern::without regret, without remorse [anottāpī]|; we shall be with concern here’—effacement should be practiced thus.

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

In this Saṅgha of bhikkhus, there are bhikkhus who, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |five lower fetters::the five lower fetters are 1] personal existence, 2] doubt, perplexity, or indecisiveness, and 3] adherence to rules and observances as a means of liberation, 4] sensual desire and 5] ill will. [pañca + orambhāgiya + saṃyojana]|, are |spontaneously reborn::reborn directly without intermediate birth in the Pure Abodes [opapātika]|, where they attain final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| without returning to this world — such bhikkhus are found in this Saṅgha of bhikkhus.

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

“There are, bhikkhus, these three kinds of persons who are found existing in the world. What three? The blind, the one-eyed, and the two-eyed.

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

Thus have I heard—At one time, the Blessed One was dwelling among the |Bhaggans::name of the people of Bhagga [bhaggā]| in |Crocodile Mountain::name of the capital city of Bhagga [susumāragira]|, in the Deer Park at Bhesakaḷā Grove.

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

At Sāvatthi.

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.

As one who reveals hidden treasure, one should regard a person who shows your faults; A wise person who reproves and admonishes, one should associate with such a wise person; For one associating with such a person, things become better, not worse.

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.

After the meal, having returned from alms-round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::hatred, hostility, animosity [byāpāda]| and abides with a mind free from ill will, compassionate for the well-being of all breathing beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack or mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and abides free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and abides unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness [vicikiccha]|, and abides having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.

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

Then the householder Anāthapiṇḍika approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. When Anāthapiṇḍika was seated to one side, the Blessed One addressed him thus:

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.

At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Then, the brahmin Asurindaka Bhāradvāja heard: "It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and irritated, he approached the Blessed One; having approached, he abused and insulted the Blessed One with |impolite::coarse, rude [asabbha]| and |harsh::rough, unkind [pharusa]| words.

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

The Blessed One said this:

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

At Sāvatthi.

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

"Bhikkhus, this mind is |radiant::shining, bright, brilliant [pabhassara]|, but it is defiled by incoming defilements. The uninstructed ordinary person does not understand this as it truly is. Therefore, I say that there is no mental development for the uninstructed ordinary person."

The Buddha teaches the bhikkhus how to reflect on a dependence that one is taking using the example of a suitable place to live - a forest retreat, a village, a market town, a city, a country. He concludes with an example of depending on a certain person.

Bhikkhus, here a bhikkhu dwells in dependence on a village. However, while dwelling there, his unestablished mindfulness does not become established, his distracted mind does not become collected, the taints that are not exhausted do not come to exhaustion, and he does not attain the unattained supreme security from bondage. Yet, the requisites of life that should be obtained by one gone forth — robes, alms-food, resting place, and medicinal requisites, are obtained with difficulty. On account of that, bhikkhus, that bhikkhu should reflect thus: 'I am dwelling in dependence on this village, but my unestablished mindfulness does not become established, my distracted mind does not become collected, the taints that are not exhausted do not come to exhaustion, and I do not attain the unattained supreme security from bondage. Yet, the requisites of life that should be obtained by one gone forth — robes, alms-food, resting place, and medicinal requisites, are obtained with difficulty.' Therefore, bhikkhus, that bhikkhu should, whether by night or by day, depart from that village without giving notice, and should not remain there.

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 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.

“Those five things, young man, that the brahmins teach for performing merit, for successfully achieving the wholesome, I say these are supports of the mind—namely, for the |cultivation::development, meditation [bhāvanā]| of a mind that is |without hatred::without animosity, with friendliness, with kindness, with goodwill [avera]| and |free of affliction::not harmful, without suffering [abyābajjha]|.

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

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

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

One should abandon anger and renounce |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification and fuels rebirth [māna]|, and break free from every |fetter::chain, bond, link, thing which binds [saṃyojana]|; For one unattached to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, owning nothing, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| does not follow.

The Buddha explains the cause and condition by which a person comes to be recognized as aggressive or gentle. He illuminates how the presence or absence of passion, aversion, and illusion determines whether one is susceptible to provocation and reacts with anger, or remains unshaken.

At Sāvatthi.

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

Thus have I heard—At one time, the Blessed One was dwelling at Kosambi, in Ghosita's park. There, the Blessed One addressed the bhikkhus: "Is there a method, bhikkhus, by which a trainee bhikkhu, standing on the plane of a trainee, can understand: 'I am a trainee,' and an arahant bhikkhu, standing on the plane of an arahant, can understand: 'I am an arahant'?"

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.

At Sāvatthi.

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

"Bhikkhus, there are these three kinds of persons found existing in the world. What three? 1) There is a person who |should not be associated with::should not be followed [na sevitabba]|, |should not be kept company with::should not be friended [na bhajitabba]|, and should not be attended to closely. 2) There is a person who should be associated with, should be kept company with, and should be attended to closely. 3) And there is a person who should be associated with, should be kept company with, and should be attended to closely with honor and respect.

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.

At Sāvatthi.

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

"Bhikkhus, the uninstructed ordinary person speaks of 'ocean, ocean.' Yet in the discipline of the Noble Ones, bhikkhus, that is not truly an ocean. That, bhikkhus, is merely a great mass of water, a vast expanse of water.

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.

Here, bhikkhus, a bhikkhu discerns a mind |with passion::with lust, desire, infatuation [sarāga]| as 'a mind with passion'; discerns a mind |free from passion::without lust [vītarāga]| as 'a mind free from passion'; discerns a mind |with aversion::with hatred, with ill will [sadosa]| as 'a mind with aversion'; discerns a mind |free from aversion::free from hatred, free from ill will [vītadosa]| as 'a mind free from aversion'; discerns a |confused::befuddled, deluded [samoha]| mind as 'a confused mind'; discerns a mind |free from confusion::free from delusion [vītamoha]| as 'a mind free from confusion'; discerns a |dull::contracted, shrunk [saṅkhitta]| mind as 'a dull mind'; discerns a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as 'a scattered mind'; discerns an |exalted::grand [mahaggata]| mind as 'an exalted mind'; discerns a mind that is not exalted as 'a mind that is not exalted'; discerns an |inferior::surpassable [sauttara]| mind as 'an inferior mind'; discerns an unsurpassed mind as 'an unsurpassed mind'; discerns a |collected::composed, settled [samāhita]| mind as 'a collected mind'; discerns a |distracted::not composed [asamāhita]| mind as 'a distracted mind'; discerns a |liberated::freed [vimutta]| mind as 'a liberated mind'; discerns a mind that is not liberated as 'a mind that is not liberated'.

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

Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:

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

At Sāvatthi.

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.

"Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for |giving up::letting go, abandoning, removing [pahāna]| of everything. Listen to this.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.

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.

One time the Blessed One was dwelling in Nālandā, in Pāvārika's Mango Grove. Then the venerable Sāriputta approached the Blessed One, paid respects, and sat down to one side. Sitting there, the venerable Sāriputta said to the Blessed One:

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

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

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, a certain bhikkhu approached his own |preceptor::mentor| and said: "Venerable sir, at present I feel as if my body is intoxicated, the directions seem unclear to me, the teachings do not spring to mind, |complacency::dullness and drowsiness| completely occupies my mind, I do not find enjoyment in the spiritual life, and I have doubts about the teachings."

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

“Bhikkhus, I will teach you the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| for the |complete comprehension::full understanding [pariñña]| of all |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|. Listen to it.

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.

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.

Then the wanderer Potaliya approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the Blessed One addressed him:

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

At Sāvatthi.

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

At Sāvatthi.

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

"Thus have I heard—At one time, the Venerable Ānanda was dwelling at Kosambi, in Ghositā's park. Then the brahmin Uṇṇābha approached the Venerable Ānanda. Having approached, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the brahmin Uṇṇābha said to the Venerable Ānanda: "friend Ānanda, for what purpose is the spiritual life lived under the ascetic Gotama?"

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.

At Sāvatthi.

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.

At Sāvatthi.

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.

At Sāvatthi.

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

At Sāvatthi.

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

"Bhikkhus, there are these six Tathāgata powers, endowed with which the Tathāgata claims the noble place, roars the lion's roar in assemblies, and sets in motion the spiritual teaching. What are the six?

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.

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

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

At Sāvatthi.

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

At Sāvatthi.

The Buddha 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.’

At Sāvatthi.

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

At Sāvatthi.

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.

Five ways to overcome arisen resentment

The Second Discourse on Removing Resentment

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

At Sāvvathi.

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

At Sāvatthi.

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

"Bhikkhus, these four bases of psychic powers, when developed and frequently practiced, are of great fruit and benefit. And how, bhikkhus, are these four bases of psychic powers developed and frequently practiced so that they are of great fruit and benefit?

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.

At Sāvatthi.

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

At Sāvatthi.

The Buddha could live for an aeon due to his mastery of the four bases of psychic powers, but Ananda is unable to comprehend and the Buddha then gives up the life force at the Cāpāla Shrine.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof. Then, in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Vesāli for alms. After going on almsround in Vesāli and returning from his almsround after his meal, the Blessed One addressed Venerable Ānanda: "Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day's abiding."

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

Thus have I heard — Once, the venerable Nandaka was dwelling at Sāvatthi, in the Eastern Park, at Migāramāta's mansion. Then Sāḷha, Migāra's grandson, and Sāṇo, Sekhuniya's grandson, approached the venerable Nandaka. Having approached, they paid homage to the venerable Nandaka and sat down to one side. While seated to one side, the venerable Nandaka said to Sāḷha, Migāra's grandson:

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

"Bhikkhus, these are the six unsurpassable things. What six? The unsurpassable in seeing, the unsurpassable in listening, the unsurpassable in acquisitions, the unsurpassable in training, the unsurpassable in service, and the unsurpassable in recollection.

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

At Sāvatthi.

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

"Bhikkhus, there are these three unwholesome roots. What three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]|.

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

Then, in the morning, Venerable Ānanda dressed, took his alms bowl and outer robe, and went to the residence of the laywoman Migasālā. Having arrived, he sat down on the prepared seat.

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.

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

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.

## Leading to harm or benefit

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

### Paṭhama vagga - First Chapter

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.

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

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

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

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

At Sāvatthi.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."