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

"Bhikkhus, approaching wrongness leads to failure, not success. How does this happen? For one with wrong view, wrong intention arises; for one with wrong intention, wrong speech arises; for one with wrong speech, wrong action arises; for one with wrong action, wrong livelihood arises; for one with wrong livelihood, wrong effort arises; for one with wrong effort, wrong mindfulness arises; for one with wrong mindfulness, wrong |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arises; for one with wrong collectedness, wrong wisdom arises; for one with wrong wisdom, false liberation arises. Thus, bhikkhus, approaching wrongness leads to failure, not success.

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

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

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

"This, friend, is the wrong spiritual practice: the eightfold wrong way of practice, that is, wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness."

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

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

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

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

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

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

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

"And what, bhikkhus, is the wrong way of practice? Dependent |on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, volitional |formations::intentions, choices, decisions, karmic activity [saṅkhāra]| arise; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and |form::combination of mental processes [intending, attention, contact, sensation, and perceiving] and physical form that constitute an individual being, the mental and physical objects of consciousness [nāmarūpa]| arise; dependent on name and form, the six sense |bases::the six internal sense faculties - eye, ear, nose, tongue, body, and mind - that enable sensory experience [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called, bhikkhus, the wrong way of practice.

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 intention? That which, bhikkhus, is an |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]|—this is called right intention, bhikkhus.

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.

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.

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

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

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.

The happiness and pleasure that arise dependent on |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]|—this is the gratification in intentional constructs. The fact that intentional constructs are impermanent, suffering, and subject to change—this is the drawback in intentional constructs. The removal and abandonment of desire and passion toward intentional constructs—this is the escape in the case of intentional constructs.

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.

5 Furthermore, bhikkhus, a bhikkhu |has evil desires::has evil wishes [pāpiccho]| and holds |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|. When a bhikkhu has evil desires and holds wrong view, he dwells without respect and deference toward the Teacher, the Dhamma, and the 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 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.

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

Consciousness, bhikkhus, while persisting, might persist attached to |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]|, based on [the field of] intentional constructs, with intentional constructs as a support—and there, with a sprinkling of delight—it comes to growth, increase, and full maturation.

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

"Bhikkhus, there are two causes for the arising of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|. What are the two? The utterance of another and unwise attention. These, bhikkhus, are the two causes for the arising of wrong view."

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

The Blessed One addressed Metteyya: "One engaged in sexual pursuits, tends to forget or disregard the teachings; And practices the wrong path, this is considered ignoble in him.

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

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

The Buddha 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.

Therefore, with a guarded mind, being in the domain of |right intention::with correct intention, having right volition, with correct notion [sammāsaṅkappa]|; Led by |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]|, Having known |arising and passing away::appearance and disappearance, formation and dissolution [udayabbaya]|; The bhikkhu who masters dullness and drowsiness, abandons all bad destinations.”

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

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

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

Having gone forth, he avoided, |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| with his body; Having abandoned |verbal misconduct::false speech, harsh speech, divisive speech, idle chatter [vacīduccarita]|, he purified his livelihood.

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

Then another is declared, The person who is one-eyed; By right and wrong [means], this |deceitful::dishonest, cunning [saṭha]| one, seeks out wealth.

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

"This, friend, is the Noble Eightfold Path, which is the spiritual life. Namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

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

2. For one with right intention, bhikkhus, |wrong intention::wrong notions, wrong ideas [micchāsaṅkappa]| is worn away; and the multitude harmful, unwholesome qualities that arise due to wrong intention, they too are worn away for him. And due to right intention, multitude wholesome qualities reach full development by cultivation.

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.

The bhikkhu, having cognized a mental object with the mind, is drawn to |agreeable mental objects::agreeable mental objects—cherished, delightful, or endearing thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, or mental images [piyadhammā]|, and is repelled by disagreeable mental objects. He dwells without having set up mindfulness of the body, with a constricted mind. And he does not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.

The Noble Eightfold Path is the path and the way of practice for the realization of enlightenment.

"Friend, this Noble Eightfold Path itself is the way to realize enlightenment—namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. This, friend, is the path; this is the way of practice for the realization of enlightenment."

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

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

The Noble Eightfold Path is the path and the way for the realization of Nibbāna.

"This very Noble Eightfold Path, friend, is the path, this is the way for the realization of this Nibbāna, namely — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness. This, friend, is the path, this is the way for the realization of this Nibbāna."

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::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [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]|.'

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.

Those who perceive essence in the |essenceless::without essence, without substance [asāra]|, and see the |essential::fundamental, substantial [sāra]| as having no essence; They do not attain the essential, being in the domain of |wrong intentions::with wrong notions, wrong ideas [micchāsaṅkappā]|.

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::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [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 teaches the things to be fully understood and what full understanding is.

What are the |things::phenomena, mental qualities [dhammā]| to be fully understood? |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]|, bhikkhus, is a thing to be fully understood; |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| is a thing to be fully understood; |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]| is a thing to be fully understood; |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|are a thing to be fully understood; |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]| is a thing to be fully understood. These are called, bhikkhus, the things to be fully understood.

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

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

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.

Hunger is the worst disease, |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]| the worst suffering; for one who knows this as it actually is, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]| is the highest bliss.

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.

In whoever the |thirty-six currents [of craving]::the eighteen ways of craving pertaining to the internal bases and the eighteen ways of craving pertaining to the external bases are described in the [AN 4.199 Taṇhā sutta - Craving](/an4.199) discourse. [chattiṃsati + sotā]|, strongly flow towards what is pleasing; They swiftly carry away one of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|, due to his |passionate intentions::volitions, choices, decisions rooted in passion, intense desire, strong emotion, infatuation, obsession, lust [rāganissita]|.

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

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

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

When these four bases of psychic powers have been developed and frequently practiced in this way, with the purified |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]| surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and one understands beings according to their actions: 'These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.' Thus with the purified divine eye surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and understands beings according to their actions.

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

When these four bases of psychic powers have been developed and frequently practiced in this way, with the purified |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]| surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and one understands beings according to their actions: 'These beings, who were endowed with bad conduct of body, speech, and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. But these beings, who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right view and undertook actions under the influence of right view, with the breakup of the body, after death, have reappeared in a good destination, in a heavenly world.' Thus with the purified divine eye surpassing the human vision, one sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and understands beings according to their actions.

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

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

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

For the |direct knowledge::experiential understanding [abhiññāya]|, |full understanding::complete comprehension [pariññāya]|, |complete exhaustion::gradual and complete wearing away [parikkhaya]|, and for |giving up::letting go, abandoning [pahāna]| of these five higher fetters, the Noble Eightfold Path |should be cultivated::should be developed [bhāvetabbo]|. What is the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; similarly he develops right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment.

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

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

The Buddha 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, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' he is capable of realizing it, there being a suitable basis.

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.

With continuous effort, cut off the stream, dispel sensual desires, O |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]|; Having known the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]|, be one who knows the |unmade::not created [akata]|.

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

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

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.”

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

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

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

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

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

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

The Buddha 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.

8 He dwells |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|: 'Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.' This, bhikkhus, is the eighth cause, the eighth 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 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, a bhikkhu investigates |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 far as the range of form extends, he investigates |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as far as the range of felt experiences extends, he investigates |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]| as far as the range of perception extends, he investigates |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]| as far as the range of intentional constructs extends, and investigates |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| as far as the range of consciousness extends. As he investigates form as far as its range extends, investigates felt experiences as far as its range extends, investigates perception as far as its range extends, investigates intentional constructs as far as its range extends, and investigates consciousness as far as its range extends, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.

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

'Whatever |ease::contentment, happiness, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arise dependent on the earth element is the gratification in the earth element; whatever in the earth element is |impermanent::unstable, transient, unreliable [anicca]|, |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, and subject to change, that is the drawback in the earth element; the dispelling and abandoning of |interest::desire, wish, intention, impulse [chanda]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for the earth element, this is the escape from the earth element.

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

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

The Buddha 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 |mental objects::thoughts, ideas, memories, intentions, perceptions, concepts, beliefs, mental images, or fabrications arising from past experiences and future projections [dhammā]|, are fond of mental objects, rejoice in mental objects. With the change, fading away, and ending of mental objects, gods and humans dwell in suffering.

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

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

The Buddha 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.

"What do you think, Brahmin, if a man came to you wishing to go to Rajagaha, and said, 'Sir, I wish to go to Rajagaha; show me the way there.' You would tell him, 'This is the way, go in this direction, and after a while, you will see such and such a village, continue and you will see such and such a town, proceed further and you will find yourself in delightful parks, forests, and lands around Rajagaha.' If, after being instructed by you, this person were to take a wrong turn and go backwards, whereas another person, following your instructions, reaches Rajagaha safely, what is the cause, Brahmin, what is the reason why, despite the path to Rajagaha and your instructions, one person goes astray and another reaches Rajagaha?"

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.

In one who sees no |mine-ness::possession, cherishing, sense of ownership [mamāyita]|, with respect 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]| in every way; And who does not grieve over what is absent, he, indeed, is rightly called a "bhikkhu".

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

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

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.

In this matter, bhikkhus, right view comes first. And how does right view come first? For one possessing right view, wrong view is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong view are also worn away. Moreover, through right view, many wholesome qualities reach full development by cultivation. Similarly, for one possessing right intention, wrong intention is worn away ... for one possessing right speech, wrong speech is worn away ... for one possessing right action, wrong action is worn away ... for one possessing right livelihood, wrong livelihood is worn away ... for one possessing right effort, wrong effort is worn away ... for one possessing right mindfulness, wrong mindfulness is worn away ... for one possessing right collectedness, wrong collectedness is worn away ... for one possessing right knowledge, wrong knowledge is worn away ... for one possessing right liberation, wrong liberation is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong liberation are also worn away. Moreover, through right liberation, many wholesome qualities reach full development by cultivation.

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 intention? An |intention rooted in renunciation::thought related to giving up of sensual pleasure [nekkhammasaṅkappa]|, an |intention rooted in non-ill-will::thought related to benevolence, kindliness [abyāpādasaṅkappa]|, and an |intention rooted in not-harming::thought related to non-cruelty [avihiṃsāsaṅkappa]| — this, friends, is called right intention.

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

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill will, that is, the release of mind through loving-kindness.'

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

And how, bhikkhus, does a thought of sensuality arise from a cause, and not without a cause? How does a thought of ill will arise from a cause, and not without a cause? How does a thought of harming arise from a cause, and not without a cause? Dependent on the |domain of sensual pleasures::realm of desire [kāmadhātu]|, bhikkhus, arises 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]| of sensuality; dependent on the perception of sensuality arises the |intention::thought, volition, conception, plan [saṅkappa]| of sensuality; dependent on the intention of sensuality arises sensual desire; dependent on sensual desire arises sensual |fever::mental torment, distress, strong desire, discomfort [pariḷāha]|; dependent on sensual fever arises |search for sensual pleasures::looking for objects of sensual desire [kāmapariyesanā]|. When seeking sensual pleasures, bhikkhus, the uninstructed ordinary person practices improperly in three ways: by body, by speech, and by mind.

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.

The mind is burning; |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| are burning; |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| is burning; |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| is burning. Whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant, that too is burning. With what is it burning? 'It is burning with the fire of passion, with the fire of aversion, with the fire of delusion; it is burning with birth, aging, death, sorrow, lamentation, pain, distress, and despair, I say.

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.

They wisely attend to: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|'; they wisely attend to: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|'; they wisely attend to: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|'; they wisely attend to: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' For one who attends wisely in this way, three fetters are abandoned: |personal existence view::view of having an individual identity, as an embodied being, seeing oneself as the owner of the body and mind [sakkāyadiṭṭhi]|, |doubt::uncertainty, indecisiveness, lack of confidence in the Buddha's teachings [vicikicchā]|, and |clinging to rules and observances::clinging to precepts and practices, adherence to rites and rituals [sīlabbataparāmāsa]|. These are called the taints that should be abandoned by seeing.

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, I have given this simile in order to convey a meaning. This is the meaning: 'The great low-lying marsh' is a term for sensual pleasures. 'The large herd of deer' represents beings. 'The man desiring their ruin, harm, and bondage' is a term for |Māra the Evil One::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|. 'The false path' represents the wrong eightfold path - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness. 'The decoy' is a term for delight and lust. 'The dummy' is a term for |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. 'The man desiring their good, welfare, and protection' is a term for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the accomplished and fully enlightened one. 'The safe and good path to be traveled joyfully' is a term for the Noble Eightfold Path - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

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

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

The Buddha 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.

And what, bhikkhus, is the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|? Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, bhikkhus, |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| arises; dependent on clinging, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. This is called the noble truth of the arising of suffering.

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

Furthermore, Mahānāma, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people engage in misconduct by body, by speech, and by mind. Having acted wrongly by body, having acted wrongly by speech, having acted wrongly by mind, upon the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.

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.

> "It was, and is, my attitude towards the Suttas that, if I find anything in them that is against my own view, they are right, and I am wrong."

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

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

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

"I declare that this means |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|. Indeed, a person filled with ill will might kill living beings, take what is not given, engage in sexual misconduct, lie, and persuade others to do likewise, which results in long-term harm and suffering."

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.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpassing human vision, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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.

“1) In this case, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, or |exert effort::engage in intentional effort [vāyamati]|, or |initiate and sustain energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]| to abandon that blemish, and that he will die with |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |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]|, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a |smithy::metal worker, blacksmith household [kammārakulā]| covered with dirt and stains. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”

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.

12. ‘Others could be with |wrong intention::wrong notions, wrong ideas [micchāsaṅkappa]|; we shall be with right intention here’—effacement should be practiced thus.

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.

Further, Upavāṇa, the bhikkhu, having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, experiences the mental object as well as passion for the mental object. Since passion exists within him regarding mental objects, he discerns: ‘There is passion within me regarding mental objects.’ Because of that, Upavāṇa, the bhikkhu—having cognized a mental object with the mind, and experiencing the mental object and passion for the mental object, and since passion exists within him regarding mental objects—discerns: ‘There is passion within me regarding mental objects.’ In this way, Upavāṇa, the Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

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::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [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 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 unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

And what, bhikkhus, is the way of practice leading to the unconditioned? Here, bhikkhus, a bhikkhu develops the basis of psychic power that is endowed with |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| arising from |aspiration::a goal, an interest, an objective, a wholesome motivation [chanda]| and accompanied by intentional effort. This is called, bhikkhus, the way of practice leading to the unconditioned.

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

"It is impossible, bhikkhus, it is inconceivable that a person |having right view::one who is accomplished in view, with correct outlook, attitude, belief [diṭṭhisampanna]| could consider any |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]| as |permanent::stable, not in flux [nicca]|. Such a possibility does not exist. But it is possible, bhikkhus, that an |ordinary person::a common person, a worldling [puthujjana]| might consider some conditioned phenomenon as permanent. Such a possibility does exist."

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

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

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

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

The 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.

“In this case, young man, I am an |advocate of analysis::who has a doctrine of classification, lit. speaking based on analysis [vibhajjavāda]|, I do not |speak in absolutes::who has categorical views, lit. one side speaking [ekaṁsavāda]|. Whether it is a householder or one gone forth, I do not |praise::commend, extol [vaṇṇeti]| the |wrong way of practice:: [micchāpaṭipatti]|. For whether it is a householder or one gone forth who is practicing wrongly, due to that basis of wrong practice, they are not successful in the true way, in the Dhamma that is wholesome. But whether it is a householder or one gone forth, I praise the |right way of practice::following the correct path [sammāpaṭipatti]|. For whether it is a householder or one gone forth who is practicing rightly, due to that basis of right practice, they are successful in the true way, in the Dhamma that is wholesome.”

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

Rāhula, cultivate meditation on |loving-kindness::goodwill, friendliness, benevolence [mettā]|. For when you cultivate meditation on loving-kindness, any |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| will be abandoned.

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.

If he wishes: 'May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' he is capable of realizing it, there being a suitable basis.

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.

1) What, bhikkhus, is the case of taking up practices that is pleasant now but ripens as suffering in the future? Bhikkhus, there are certain ascetics and brahmins who hold this doctrine and view: ‘There is no |blame::fault, wrong, error, moral mistake, criticism [dosa]| in sensual pleasures.’ They plunge into sensual pleasures and consort with female wanderers who wear their hair bound up in a topknot. They say thus: ‘What future danger do these respected ascetics and brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the |full understanding::complete comprehension [pariñña]| of sensual pleasures? Pleasant is the touch of this female wanderer’s tender, soft, delicate arm.’ Thus, they plunge into sensual pleasures. Having plunged into sensual pleasures, at the breakup of the body, after death, are reborn in a |state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. There they experience painful, |agonizing::intense suffering, anguish [tibba]|, piercing feelings. Then they exclaim: ‘This is the future danger those respected ascetics and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now experiencing painful, agonizing, piercing feelings.’

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

And what, Ānanda, is the path, what is the way of practice for the abandonment of the five lower fetters? Here, Ānanda, a bhikkhu, through detachment from |acquisitions::attachments, taking as mine, appropriation, sense of ownership, identification [upadhi]| and by abandoning |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, with the complete calming of |bodily sluggishness::physical heaviness [kāyaduṭṭhulla]|, secluded from sensual pleasures and further secluded from unwholesome mental qualities, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. In this state, he perceives whatever phenomena are present — whether |form::materiality, material existence, experience of the material world, i.e. encompassing both one's body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]|, or |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| — as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, and not-self. He turns his mind away from these phenomena. Having turned his mind away, he directs it towards the deathless element, reflecting: 'This is peaceful, this is sublime, namely the stilling of all formations, the relinquishment of all attachments, the wearing away of craving, dispassion, cessation, Nibbāna.' If he is steady in that state, he experiences the wearing away of the mental defilements. But if he does not experience the wearing away of the mental defilements because of that desire for the Dhamma, that delight in the Dhamma, then, with the wearing away of the five lower fetters, he becomes one due to reappear spontaneously in the Pure Abodes, and there he will attain final Nibbāna without ever returning from that world. This indeed, Ānanda, is the path, the way of practice for the abandonment of the five lower fetters.

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

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::distorted perceptions, untrue views, false beliefs [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.

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.

There has not been that faith, bhikkhus, and there has not been that approaching, and there has not been that attending, and there has not been that lending ear, and there has not been that hearing of the Dhamma, and there has not been that remembering of the Dhamma, and there has not been that examination of the meaning, and there has not been that reflective acceptance of the teachings, and there has not been that aspiration, and there has not been that application of will, and there has not been that scrutiny, and there has not been that striving. Bhikkhus, you have lost your way; bhikkhus, you have been practising the wrong way. Just how far, bhikkhus, have these misguided men strayed from this teaching and training.

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.

"Bhikkhus, I do not praise the wrong practice of two [kinds of people]: a |layperson::householder [gihī]| and |one gone forth::renunciate, ordained [pabbajita]|. Whether a layperson or one gone forth, if they are practicing wrongly, due to the reason of wrong practice, they do not attain the true way, the Dhamma that is wholesome.

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

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

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.

"'One does not discern, one does not discern,' friend, that is why one is called undiscerning. And what |does one not discern::does not clearly distinguish, does not understand [nappajānāti]|? One does not discern: 'This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.' One does not discern: 'This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|.' One does not discern: 'This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|.' One does not discern: 'This is the |way of practice leading to the ending of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.' 'One does not discern, one does not discern,' friend, that is why one is called undiscerning."

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

Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people engage in misconduct by body, by speech, and by mind. Having acted wrongly by body, having acted wrongly by speech, having acted wrongly by mind, upon the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.

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

He perceives |Nibbāna::MA understands "Nibbāna" here to refer to the five kinds of "supreme Nibbāna here and now" included among the sixty-two wrong views of the Brahmajāla Sutta, that is, Nibbāna identified with the full enjoyment of sense pleasures or with the four jhānas. Enjoying this state, or yearning for it, he conceives it with craving. Priding himself on attaining it, he conceives it with conceit. Holding this imaginary Nibbāna to be permanent, etc., he conceives it with views [nibbāna]| as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives [himself] in Nibbāna, he conceives [himself apart] from Nibbāna, he conceives Nibbāna to be 'mine,' he delights in Nibbāna. Why is that? Because he has not fully understood it, I say.

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

At Sāvatthi.

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

"Bhikkhus, I do not see any other single quality that causes unarisen sensual desire to arise, or arisen sensual desire to increase and expand, as |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Bhikkhus, when one does not wisely attend to the sign of the beautiful, unarisen sensual desire arises, and arisen sensual desire increases and expands."

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.

In the same way, Māgaṇḍiya, if I were to teach you the Dhamma, saying, ‘This is that health, this is that Nibbāna,’ and you were to truly know that health and see that Nibbāna, then together with the arising of that vision, your desire and lust for the |five aggregates that are subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]| would be abandoned. And you might reflect thus: ‘For such a long time, I have been tricked, deceived, and misled by this mind. For I clung only to |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]|, clung only to |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]|, clung only to |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]|, clung only to |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|, and clung only to |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]|. Dependent on my |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]|, |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arose; dependent on existence, birth arose; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair came to be. Thus this entire mass of suffering came into being.”

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

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

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

At one time, the Blessed One was dwelling among the |Mallas::name of the people of Malla, Mallans; lit. wrestlers [mallā]|, in a town of the Mallas named Uruvelakappa. Then Bhadraka the |headman::head of the village, chieftain [gāmaṇi]| approached the Blessed One. Having drawn near, he paid homage to to the Blessed One and sat down to one side. Seated there, Bhadraka the headman said to the Blessed One:

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

Then, bhikkhus, it occurred to me: 'The |Dhamma::mental quality, state [dhamma]| I have attained is |profound::hard to fathom [gambhīra]|, hard to perceive, difficult to comprehend, |tranquil::peaceful, calm [santa]|, sublime, |beyond the realm of conjecture::outside the realm of thought, beyond logic [atakkāvacara]|, subtle, to be experienced by the wise.' But this generation delights in attachment, is devoted to attachment, and is pleased with attachment. For a generation that delights in attachment, is devoted to attachment and is pleased with attachment, this state is difficult to see - that is, the |general law of conditionality::actuality of dependence [idappaccayatā]| and |dependent co-arising::the process of arising together from a cause, chain of causation, dependent origination [paṭiccasamuppāda]|. And this state too is difficult to see - that is, |the stilling of all formations::calming of all intentions, volitions, mental activities [sabbasaṅkhārasamatha]|, the |relinquishing of all acquisitions::letting go of all attachments, releasing of all 'I', 'me', 'mine' making [sabbūpadhipaṭinissagga]|, |wearing away of craving::depletion of craving, wanting, yearning, passion [taṇhākkhaya]|, fading of desire, ending, Nibbāna. If I were to teach the Dhamma and others did not understand me, it would be wearying and troublesome for me.'

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.

Further, again, Sāriputta, the Tathāgata sees beings passing away and arising, with his |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision. He knows beings as lowly or exalted, beautiful or ugly, fortunate or unfortunate, according to their actions. He knows those who are engaged in bodily, verbal, and mental misconduct, who disparage the Noble Ones and hold wrong views, and their resulting fate in unfortunate realms. He also knows those who are engaged in bodily, verbal, and mental good conduct, who do not disparage the Noble Ones and hold right views, and their resulting fate in fortunate realms. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.

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

### Grounds for Laziness

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.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha on Vulture Peak mountain.

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.

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 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.

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."

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

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. Now at that time, the Venerable Anuruddha was dwelling among the |Cetīs::name of the people from Ceta [cetī]|, in the Eastern Bamboo park. Then, while the venerable Anuruddha was alone in seclusion, the following thought arose in his 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.

Thus have I heard-At one time, the venerable Ānanda was dwelling at Rājagaha, in the Bamboo Grove at the Squirrels' feeding ground, shortly after the Blessed One had attained final Nibbāna.