Aṅguttara Nikāya

  The Sāraṇīyasutta discusses three memorable life events for both a king and a disciple. For a king, these are: the place of his birth, his residence, and the site where he resided after a victorious battle. For a disciple, the memorable events are: the place where he renounced worldly life, the location where he gained deep insights into the nature of suffering and the path to its cessation, and where he achieved the ultimate liberation of mind. These events are cherished and remembered throughout their lives.

  In the Puggala Sutta, the Blessed One was at Sāvatthī when Venerable Sāriputta discussed with Venerable Samiddha and Venerable Mahākoṭṭhika the three types of individuals in the world: the body-witness, the view-attainer, and the faith-liberated. Each disciple expressed a preference for one type as the most admirable based on the development of specific faculties—faith, concentration, and wisdom, respectively. They decided to consult the Blessed One, who explained that it is challenging to declare one type as the most superior since each could be at different stages on the path to arahantship, such as once-returner or non-returner. The Tathagata emphasized the complexity of unequivocally determining the most excellent individual among the three.

  The Venerable Ānanda asked the Blessed One if a disciple could achieve a state of concentration free from conceit, possessiveness, and pride, both internally and externally, and attain liberation of mind and wisdom. The Blessed One confirmed it was possible and explained that such a state involves the calming of all formations, relinquishment of acquisitions, destruction of craving, dispassion, cessation, and achieving Nibbāna. This teaching relates to understanding the world without clinging, being peaceful, and transcending birth and aging.

  The Venerable Ānanda asked the Blessed One about the nature of existence. The Blessed One explained that existence in different realms (sensual, form, and formless) is dependent on karma. Without karma ripening in these realms, such existence would not be discerned. He described karma as the field, consciousness as the seed, and craving as the moisture. Beings, hindered by ignorance and bound by craving, have their consciousness established in various realms, leading to the continuation of existence.

  Venerable Ānanda inquired of the Blessed One about the reach of the voice of a Perfectly Enlightened One, referencing disciple Abhibhū's ability to make his voice heard across a thousandfold world system. The Blessed One explained that while a disciple can achieve this, the Tathāgatas are immeasurable. He detailed the vastness of the thousandfold minor world system, which includes thousands of moons, suns, and other celestial realms. The Blessed One stated that he could make his voice known across even the extensive three-thousandfold great-thousandfold world system by pervading it with light and then sound. The discussion highlighted the immense capabilities of the Tathāgata and ended with a reassurance of Ānanda's spiritual progress and eventual attainment of final Nibbāna within his lifetime.

  The Appassuta Sutta identifies four types of individuals based on their learning and understanding: 1) those with little learning and poor understanding, 2) those with little learning but good understanding, 3) those with extensive learning but poor understanding, and 4) those with both extensive learning and good understanding. The sutta emphasizes that understanding and practicing the Dhamma is crucial, regardless of the amount of learning. It also highlights the importance of virtue, noting that a person's virtue and learning are praised or criticized together. Ultimately, a wise disciple of the Tathagata, who is well-versed and virtuous, is esteemed highly, even by divine beings.

  The Saṁvarasutta outlines four key exertions taught by the Tathagata: restraint, abandoning, developing, and protecting. Restraint involves controlling sensory faculties to prevent unwholesome states. Abandoning refers to actively dispelling harmful thoughts and emotions. Developing focuses on cultivating factors of enlightenment such as mindfulness and equanimity, based on seclusion and dispassion. Protecting entails maintaining beneficial mental states and perceptions. These practices aim to help disciples overcome suffering and achieve spiritual liberation.

  This Sutta outlines four supreme confidences: 1) The Tathāgata (Tathagata) is the foremost among all beings, and confidence in him yields the highest results. 2) The Noble Eightfold Path is the foremost among conditioned phenomena, and trusting in it leads to the highest outcomes. 3) Dispassion, characterized by the cessation of craving and leading to Nibbāna, is the foremost among all phenomena, and confidence in it results in the highest achievements. 4) The assembly of the Tathagata's disciples is the foremost among groups, and faith in the Saṅgha brings the highest rewards. Confidence in these leads to supreme merit, happiness, and strength.

  There are four developments of concentration. There is concentration that, when developed and cultivated, leads to living happily in the present life, concentration that leads to the attainment of knowing and vision, concentration that leads to mindfulness and full awareness, and concentration that leads to the destruction of the taints.

  There are four distortions and four non-distortions of perception, mind, and view. The distortions involve seeing permanence in the impermanent, pleasure in suffering, self in the non-self, and purity in the impure. Conversely, the non-distortions recognize impermanence, suffering, non-self, and impurity as they truly are. Those who hold distorted views are misled, trapped in the cycle of rebirth, and bound by ignorance. However, the teachings of the Tathagatas illuminate the true nature of these elements, guiding the wise towards liberation by overcoming suffering through right view.

  Anathapindika visits the Blessed One, who teaches him about four desirable yet hard-to-obtain qualities: acquiring wealth righteously, gaining fame with relatives and teachers, living a long life, and being reborn in a heavenly realm after death. These qualities are achieved through faith, virtue, generosity, and wisdom. Faith involves belief in the enlightenment of the Tathagata, virtue includes abstaining from harmful actions, generosity is being open-handed and charitable, and wisdom means abandoning mental defilements. Additionally, a noble disciple should use wealth righteously gained to make oneself and others satisfied, protect against dangers, perform offerings, and establish uplifting offerings for ascetics and brahmins. This proper utilization of wealth leads to a fulfilled household life and praise in this life and the next.

  The Ānaṇya Sutta describes a conversation between the Tathagata and the householder Anathapindika, where the Tathagata outlines four types of happiness attainable by laypeople who indulge in sensual pleasures occasionally. These are: the happiness of ownership, derived from possessing wealth earned righteously; the happiness of wealth, which involves using such wealth for meritorious deeds; the happiness of debtlessness, where one is free from owing any debt; and the happiness of blamelessness, achieved through maintaining blameless conduct in body, speech, and mind. These forms of happiness contribute to a fulfilling life for laypersons engaging with the world.

  The Tamotama Sutta describes four types of individuals based on their current state and future destinies: 1) Those in darkness, living in hardship and engaging in misconduct, destined for a miserable rebirth. 2) Those in darkness but practicing good conduct, destined for a heavenly rebirth. 3) Those in favorable circumstances engaging in misconduct, destined for suffering after death. 4) Those in favorable circumstances practicing good conduct, destined for a heavenly rebirth. These categories illustrate the impact of actions on one's future, regardless of current conditions.

  This Sutta discusses four types of individuals who achieve different levels of jhāna and their respective rebirths. The first individual attains the first jhāna and is reborn among the Brahma gods, living for an eon. The second reaches the second jhāna, leading to rebirth among the Radiant gods for two eons. The third achieves the third jhāna and is reborn with the Subhakiṇha gods for four eons. The fourth attains the fourth jhāna and is reborn among the Vehapphala gods for five hundred eons. In each case, an ordinary person, after exhausting their lifespan in these realms, may be reborn in lower realms like hell, the animal realm, or the realm of ghosts. However, a learned noble disciple attains final Nibbāna after their lifespan in these higher realms. This illustrates the distinction between learned noble disciples and unlearned ordinary persons in terms of their ultimate destinations and rebirths.

  Disciples, there are four types of individuals who cultivate different mental states: loving-kindness, compassion, sympathetic joy, and equanimity, pervading all directions with these qualities. They live free from enmity and ill-will, finding joy and satisfaction in these states. Upon death, they are reborn among various high deities, with lifespans ranging from an aeon to five hundred aeons. Ordinary individuals, after their celestial lifespan, may be reborn in lower realms. In contrast, a learned noble disciple attains final Nibbana after exhausting their celestial lifespan. This distinction in rebirth and destination highlights the difference between learned noble disciples and ordinary individuals.

  The Dutiyakāla Sutta teaches that four practices, when developed at the right times—listening to, discussing, investigating, and gaining insight into the Dhamma—lead to the gradual destruction of taints. This process is likened to rainwater flowing from mountain tops to the ocean, illustrating how these practices, when correctly pursued, progressively purify one's mind.

  The Sugatavinaya Sutta explains the significance of the presence of a Well-Gone One (Sugata) or their discipline (Sugatavinaya) in the world, emphasizing their role in promoting the welfare and happiness of many, including gods and humans. A Well-Gone One is described as a Tathāgata, an Arahant, and a Fully Enlightened One, perfect in knowledge and conduct, and a teacher of gods and humans. The discipline of the Well-Gone One involves teaching the Dhamma, which is beneficial throughout and reveals a pure, perfect holy life. The sutta also outlines four detrimental factors leading to the confusion and disappearance of the true Dhamma: incorrect learning of discourses, disciples being difficult to admonish, learned disciples not teaching others properly, and elder disciples being indulgent and lax. Conversely, four factors that maintain the Dhamma include precise learning of discourses, disciples being easy to instruct, learned disciples diligently teaching others, and elder disciples being dedicated and striving for higher attainments. These elements ensure the stability and clarity of the true Dhamma.

  The Paṭipadāvagga, Asubhasutta describes four paths of practice: 1) the painful path with slow realization, where a disciple contemplates the unattractiveness of the body and the impermanence of all formations, supported by weak faculties leading to slow enlightenment; 2) the painful path with quick realization, similar in practice but supported by strong faculties leading to quick enlightenment; 3) the pleasant path with slow realization, where a disciple progresses through stages of jhānas, experiencing increasing levels of mental unification and equanimity, but with weak faculties leading to slow enlightenment; and 4) the pleasant path with quick realization, identical in meditative practice to the third path but supported by strong faculties leading to quick enlightenment. Each path relies on five strengths: faith, conscience, fear of wrongdoing, energy, and wisdom.

  The Ubhaya Sutta describes four paths of practice: 1) painful with slow realization, 2) painful with quick realization, 3) pleasant with slow realization, and 4) pleasant with quick realization. The first path is deemed inferior due to its pain and slowness. The second is inferior because of its pain, while the third is inferior due to its slowness. The fourth path, being both pleasant and quick, is considered superior in all respects.

  The Venerable Ānanda, while at Kosambi in Ghosita's Park, explained to disciples that the attainment of arahantship is achieved through one of four paths: 1) Developing insight preceded by tranquility, 2) Developing tranquility preceded by insight, 3) Developing tranquility and insight simultaneously, and 4) Overcoming restlessness concerning the Dhamma until the mind stabilizes. Each path involves cultivating a born path, abandoning fetters, and ending underlying tendencies.

  The Rahula Sutta recounts a teaching by the Blessed One to Rahula, emphasizing the non-self nature of the four elements: earth, water, fire, and air. Each element exists in internal and external forms and should be understood as not being one's self or belonging to oneself. By perceiving these elements with right understanding, one becomes disenchanted and the mind is liberated from them. This understanding leads a disciple to cut off craving, dispel fetters, and end suffering, achieving liberation.

  The Mahāpadesa Sutta recounts the Tathagata teaching at Ānandacetiya in Bhoganagara, where he introduced the concept of four great references to verify teachings attributed to him. He instructed disciples to neither immediately accept nor reject claims about his teachings but to carefully compare these claims with the Suttas and the Vinaya. If a claim aligns with these texts, it is to be accepted as the Tathagata's word; if not, it should be rejected. This method ensures the integrity and accuracy of the teachings, safeguarding them from misinterpretation or alteration.

  The Blessed One was at Sāvatthī, addressing a silent assembly of disciples on an observance day. He praised the assembly for being pure, free from idle chatter, and established in essence, noting such assemblies are rare, worthy of offerings, and a great field of merit. He highlighted that even small gifts to such assemblies become significant. The discourse then explained how disciples attain various exalted states: the state of a deva through the practice of jhānas, the state of a brahma through cultivating boundless loving-kindness, compassion, joy, and equanimity, and the state of imperturbability through transcending material perceptions and reaching higher meditative bases. Additionally, the path to becoming a noble one involves understanding the true nature of suffering and the path to its cessation.

  The Pariyesanāsutta identifies four unworthy pursuits where individuals, despite being subject to aging, illness, death, and defilement, seek only those states. Conversely, it outlines four worthy pursuits where individuals, recognizing the drawbacks of aging, illness, death, and defilement, strive for Nibbāna, the supreme state of peace and deathlessness. This sutta emphasizes the importance of seeking liberation and peace over succumbing to life's inherent sufferings.

  This Sutta discusses five strengths essential in the teachings: faith, energy, mindfulness, concentration, and wisdom. Faith involves belief in the enlightenment of the Tathagata, recognizing his supreme qualities. Energy refers to the effort in abandoning unwholesome states and maintaining wholesome ones. Mindfulness is about possessing supreme awareness and recalling past actions and words. Concentration involves progressing through four stages of Jhana, each deeper and more refined than the last. Wisdom is understanding the nature of arising and passing away, leading to the end of suffering. These are the core strengths a noble disciple should develop.

  The Impurities Sutta discusses the concept of impurities in both gold and the mind, drawing parallels between the two. In gold, impurities such as iron, copper, tin, lead, and silver prevent it from being pliable, workable, and radiant, hindering its use in craftsmanship. Similarly, the mind has five impurities: sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt. These impurities make the mind inflexible, unworkable, and dull, obstructing concentration and the ability to achieve higher states of knowledge. When these mental impurities are removed, the mind becomes capable of extraordinary feats, such as recalling past lives, understanding the minds of others, and perceiving the karmic destinies of beings with the divine eye. The sutta emphasizes the importance of purifying the mind to attain deep concentration and spiritual powers.

  The Pañcaṅgikasutta describes the development of the noble five-factored right concentration, taught by the Tathagata to his disciples. This practice involves progressing through four stages of jhana, each characterized by deepening levels of concentration and detachment from sensory pleasures. The first jhana is marked by joy and happiness born of seclusion, the second by joy from concentration, the third by pleasure devoid of joy, and the fourth by a state of pure, bright mind. The fifth factor involves establishing mindfulness deeply, allowing a disciple to direct his mind towards various phenomena for the realization of knowledge. This advanced state of concentration enables the practitioner to potentially experience psychic powers, hear divine and human sounds, understand others' minds, recollect past lives, see beings' rebirths according to their karma, and achieve liberation of mind.

  The Blessed One, while at Sāvatthī in Jeta's Grove, taught the disciples about the five hindrances that obstruct the mind and weaken wisdom: sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt. He explained that a disciple cannot achieve deep understanding or realize higher knowledge if these hindrances are not abandoned. Using the analogy of a mountain river, he illustrated how unobstructed flow (akin to an unobstructed mind) leads to far-reaching and swift progress, enabling the realization of noble states beyond ordinary human experience.

  The Abhiṇhapaccavekkhitabbaṭhānasutta teaches that both laypeople and monastics should frequently reflect on five realities: the inevitability of aging, sickness, and death; the eventual separation from all that is dear; and the ownership of one's actions, which determine one's future. Reflecting on these truths helps overcome delusions of youth, health, and permanence, leading to ethical conduct and spiritual growth. This practice is said to lead to the abandonment of mental fetters and the eradication of underlying tendencies, guiding practitioners towards Nibbana.

  The Tathagata describes the five dangers that the Dhamma will face in the future. It will begin to decline, fade, and eventually become corrupted. With his teachings no longer being truly understood, and with no true practitioners left to pass on the Dhamma, people will struggle to practice effectively until eventually the teachings fade completely from memory.

  A senior disciple with five qualities can either harm or benefit many people, including devas and humans. The qualities include being long gone forth, famous with a large following, a recipient of essential requisites, and a learned bearer of profound teachings. If he possesses a wrong view, he misleads others, causing harm. Conversely, with a right view, he guides others towards true teachings, promoting welfare and happiness. Thus, the impact of a senior disciple depends significantly on his perspective and adherence to true teachings.

  A disciple who embodies five specific qualities can quickly achieve deep spiritual insight through mindfulness of breathing. These qualities include being low-maintenance, having few responsibilities, moderate eating, diligence in wakefulness, and profound understanding of the teachings. These teachings are comprehensive, pure, and effectively internalized. Additionally, such a disciple consistently reflects on the liberated state of mind. Possessing these traits enables a disciple to swiftly reach a profound, unshakable level of enlightenment.

  The Sammāsamādhi Sutta explains that a disciple's ability to achieve and maintain right concentration is influenced by tolerance towards sensory experiences. A disciple who is intolerant of forms, sounds, smells, tastes, and tactile sensations cannot attain right concentration. Conversely, a disciple who is tolerant of these sensory inputs can successfully attain and dwell in right concentration.

  The Blessed One, while in Andhakavinda, instructed Ānanda on guiding new disciples. He emphasized establishing them in five practices: adhering to the Pātimokkha for moral restraint, guarding their senses for mindfulness, eating moderately, practicing wakefulness in secluded places, and cultivating right vision. These principles aim to solidify their commitment and understanding of the Dhamma and Discipline.

  The Byasana Sutta discusses five misfortunes (relatives, wealth, illness, virtue, views) and five accomplishments (relatives, wealth, health, virtue, views). It emphasizes that while misfortunes related to relatives, wealth, or illness do not lead to a bad afterlife, misfortunes in virtue or views result in suffering in lower realms. Conversely, accomplishments in virtue or views lead to a heavenly afterlife, unlike those in relatives, wealth, or health. The text underscores the spiritual importance of virtue and right views over material or familial gains.

  The Blessed One, while at Sāketa in the Tikaṇḍakī forest, taught disciples about the importance of perception in overcoming attachment and aversion. He advised them to sometimes see the unattractive in the attractive to avoid lust, and the attractive in the unattractive to prevent aversion. Additionally, he recommended perceiving both qualities in all things to balance lust and aversion, and to practice equanimity by avoiding both extremes, staying mindful and aware. This approach helps in not developing lust, aversion, or delusion towards any provocations.

  The Udāyī Sutta recounts an event where the Venerable Udāyī was seen teaching the Dhamma to a large group of householders in Kosambi, Ghosita's Park. Observing this, Venerable Ānanda discussed it with the Blessed One, who emphasized the challenges of teaching Dhamma. He outlined five principles for teaching effectively: gradual instruction, demonstrative teaching, compassion, avoidance of material gain, and harmlessness towards oneself and others. These principles, he noted, are crucial for anyone teaching the Dhamma.

  Anathapindika, accompanied by 500 followers, visited the Blessed One and was advised not to be content with just supporting disciples materially. Instead, he should focus on experiencing the joy of seclusion. Venerable Sariputta praised this teaching, noting that when one dwells in seclusion, they are free from both pleasure and pain associated with sensual, unwholesome, and even wholesome states, emphasizing the profound peace found in such solitude.

  At Nātika in the Brick Hall, the Blessed One emphasized to the disciples the importance of cultivating mindfulness of death, which leads to the deathless. Disciples shared their practices, ranging from hoping to live for a night and day to just the duration of a breath, each keeping the Tathagata's teachings in mind. The Tathagata clarified that those who think of living longer, even up to a meal, cultivate mindfulness slowly and live negligently. In contrast, those who consider their life span as brief as a breath or a mouthful practice diligently and sharply, effectively working towards the destruction of taints. He urged all disciples to train in living heedfully with acute mindfulness of death.

  At Nātika in the Brick Hall, the Blessed One taught disciples about the importance of mindfulness of death. He explained that being mindful of death, when developed and cultivated, leads to significant benefits and ultimately to the deathless. Disciples are encouraged to reflect daily on the potential causes of death and to examine whether they harbor any evil, unwholesome states. If such states are found, disciples should exert great effort to abandon them, akin to extinguishing a fire on their clothes or head. If no such states are found, they should continue to cultivate joy and wholesome states. This practice, the Tathagata emphasized, leads to profound spiritual benefits and the deathless.

  The Discourse on the Bases of Mindfulness outlines six bases of mindfulness taught by the Tathagata to help disciples free their minds from defilements such as lust, hatred, and delusion. These bases include recollecting the Tathagata, the Dhamma, the Sangha, one's own virtue, generosity, and the qualities of devas. By focusing on these aspects, a disciple's mind remains straight and purified, overcoming the five cords of sensual pleasure, which are termed as defilements. This practice leads to mental purity and concentration.

  The Blessed One repeatedly asked Venerable Udāyī about the bases of recollection, but Udāyī remained silent until prompted by Ānanda. Udāyī then described recollecting past lives as a base of recollection. The Tathagata, recognizing Udāyī's limitations, asked Ānanda, who listed five bases: entering and dwelling in the third jhāna, developing the perception of light, examining the body's impurities, contemplating the nature of corpses to understand the body's fate, and entering the fourth jhāna. These practices lead to happiness, knowledge, removal of lust, uprooting of conceit, and penetration of elements. The Tathagata added a sixth base involving mindfulness in daily activities, which cultivates full awareness.

  At Rajagaha on Vulture's Peak Mountain, the Tathagata and Venerable Ananda discussed the six types of birth as declared by Puraṇa Kassapa, which categorized people based on their professions and spiritual standings. Ananda questioned the universal acceptance of these categories, which the Tathagata refuted, likening Kassapa's declarations to the actions of an unwise person. The Tathagata then presented his own interpretation of six types of birth, focusing on the moral consequences of one's actions regardless of their social or physical status. He explained how individuals from any lineage could be reborn into states of misery or bliss, or achieve Nibbāna, based on their conduct in life. This teaching emphasized the importance of ethical behavior and spiritual development over birth status or profession.

  The Nibbedhikasutta teaches that understanding desires, feelings, perceptions, mental fermentations, karma, and suffering is crucial in the training. Each element should be comprehended in terms of its origin, diversity, result, cessation, and the path leading to its cessation. The discourse emphasizes the Noble Eightfold Path as the method to cease desires, feelings, perceptions, and other mental and existential afflictions. This understanding is essential for leading a holy life that penetrates the true nature of existence and achieves cessation of suffering and desires.

  The Saṅgaṇikārāmasutta teaches that disciples who prefer solitude over company are more likely to achieve spiritual milestones in the training. It states that delighting in solitude leads to grasping the sign of the mind, which in turn leads to fulfilling right view and right concentration. These achievements are necessary to abandon the fetters and ultimately realize Nibbāna. Conversely, disciples who prefer company and groups are unlikely to progress on this spiritual path.

  To enter and dwell in the first jhāna, one must abandon six qualities: sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt. Additionally, one must recognize the true danger in sensual pleasures through right wisdom. Without abandoning these impediments, achieving the first jhāna is impossible.

  The Appahāyasutta teaches that to achieve the perfection of view, one must abandon six specific hindrances: identity view, doubt, attachment to rites and rituals, lust, hatred, and delusion, all of which can lead to lower realms. Only by relinquishing these six elements can one fully realize the perfection of view.

  The Assāda sutta identifies three detrimental views: the view of gratification, the view of self, and wrong view. To counter these, it prescribes developing the perception of impermanence to overcome the view of gratification, the perception of non-self to counter the view of self, and cultivating right view to replace wrong view. These practices are essential for abandoning the initial harmful views.

  The Dutiyasannasutta teaches that seven perceptions, when developed and cultivated, lead to significant spiritual benefits and ultimately to the deathless. These perceptions are: unattractiveness, death, repulsiveness in food, dissatisfaction in every world, impermanence, suffering in impermanence, and non-self in suffering. Each perception, when frequently contemplated, helps a disciple recoil from worldly desires and attachments, leading to a state of indifference or repulsion. If a disciple's mind still inclines towards these desires despite frequent contemplation, it indicates an undeveloped perception. Conversely, if the mind recoils, it signifies a well-developed perception and spiritual progress. These practices are crucial for achieving liberation and the deathless state.

  The Tathāgata must protect four aspects: pure bodily, verbal, mental conduct, and livelihood, ensuring nothing needs to be hidden. He is blameless in three areas: his clear proclamation of the Dhamma, the well-explained path to Nibbāna for his disciples, and the attainment of liberation by many of his disciples. These attributes allow him to dwell secure, fearless, and confident, free from any rightful accusation by any being.

  The Pacalāyamānasutta recounts an episode where the Tathagata, using his divine eye, sees Venerable Mahāmoggallāna nodding off in Magadha. The Tathagata teleports to him and advises on overcoming drowsiness through various methods, including changing focus, physical actions, and adjusting perceptions of light. Additionally, the Tathagata instructs Mahāmoggallāna on proper conduct with families and avoiding arrogance and contentious talk to maintain mental concentration. The sutta concludes with a discourse on achieving liberation through understanding the impermanence of all phenomena and non-attachment, leading to Nibbāna.

  The Fortress Nagara Sutta compares a well-fortified royal frontier fortress to a disciplined disciple of the noble ones. The fortress, equipped with seven requisites such as a deep foundation, wide moat, and ample weaponry, and access to four types of essential supplies, is impervious to external threats and internal treachery. Similarly, a disciple possessing seven true qualities, including conviction, shame, compunction, learning, persistence, mindfulness, and discernment, and who can effortlessly achieve the four jhānas providing serene abiding—is invulnerable to spiritual corruption by Māra, the embodiment of evil and temptation.

  The Nagaropama Sutta describes a well-fortified king's frontier city with seven fortifications and easy access to four types of sustenance, making it invulnerable to external enemies. These fortifications include a deep moat, a wide trench, a high rampart, a large stockpile of weapons, numerous troops, a skilled gatekeeper, and a well-maintained wall. The city also has abundant supplies of grass, wood, water, rice, barley, other grains, and essential medicines like ghee and honey. Similarly, a noble disciple who embodies seven true qualities and attains the four jhānas is said to be invulnerable to Māra, the evil one. These qualities are faith, shame, fear of misconduct, learning, energy, mindfulness, and wisdom. Each quality helps the disciple abandon unwholesome states and cultivate wholesome ones, paralleling the city's fortifications that protect and sustain its inhabitants.

  The eight worldly conditions that affect an ordinary person are: gain and loss, fame and disgrace, praise and blame, pleasure and pain. For a Noble Disciple neither gain nor loss, fame nor disrepute, blame nor praise, happiness nor suffering overwhelm his mind. He reflects thus: This gain has arisen for me, but it is impermanent, suffering, and subject to change; he understands it as it really is.

  The Discourse on the Consequences of Misconduct outlines the severe repercussions of various unethical behaviors. Engaging in actions like taking life, theft, sexual misconduct, lying, slander, harsh speech, idle chatter, and consuming intoxicants can lead to rebirth in hell, the animal realm, or the realm of ghosts. Even the mildest outcomes of such behaviors in human form include shortened lifespan, loss of wealth, enmity, false accusations, broken friendships, unpleasantness, not being taken seriously, and madness.

  In the Gotamīsutta, Mahāpajāpatī Gotamī repeatedly requests the Tathagata to allow women to ordain in his Dhamma and Discipline during his stay at Kapilavatthu. Initially, the Tathagata denies her requests. Undeterred, Gotamī, along with other Sākyan women, shaves her head, dons ochre robes, and follows the Tathagata to Vesālī. There, she stands sorrowfully outside his residence until Venerable Ānanda intervenes, advocating on her behalf. The Tathagata eventually consents, stipulating that women's ordination is contingent upon their acceptance of the Eight Garudhammas—strict rules ensuring subordination to disciples. This conditional acceptance marks the beginning of the Bhikkhunī Sangha but is also predicted by the Tathagata to shorten the lifespan of the true Dharma.

  While staying in Vesālī, the Tathagata was approached by Mahāpajāpatī Gotamī who requested a brief teaching of the Dhamma to guide her solitary spiritual practice. The Tathagata instructed her to discern and avoid qualities that lead to passion, bondage, and discontent, such as accumulation, great desires, and laziness. Instead, she should embrace qualities that foster dispassion, detachment, and contentment, including diminishment, few desires, and energetic effort, recognizing these as true Dhamma and discipline.

  A disciple asked the Blessed One to teach him the Dhamma briefly to practice diligently in solitude. The Tathagata instructed him to train his mind to be firm and free from evil states, and to develop concentration with loving-kindness, compassion, sympathetic joy, and equanimity. He was to practice mindfulness of the body, feelings, mind, and phenomena, removing covetousness and grief. After following these teachings, the disciple achieved arahantship, realizing the ultimate goal of the holy life and confirming the end of rebirth.

  The Satisampajaññasutta teaches that mindfulness and clear comprehension are essential for developing moral shame and dread, which in turn support sense restraint, virtue, right concentration, and ultimately the knowledge and vision of things as they truly are. This progression leads to disenchantment, dispassion, and the knowledge and vision of liberation. Conversely, the absence of mindfulness and comprehension destroys these foundations, similar to a tree stripped of its branches and leaves, unable to develop fully.

  In the Sambodhisutta, the Tathagata, while at Sāvatthī in Jeta's Grove, instructs disciples on the development of enlightenment factors. He outlines five key bases: having a good friend, being virtuous and restrained, engaging in beneficial talk, exerting energy to abandon unwholesome states and acquire wholesome ones, and possessing wisdom that understands the nature of arising and passing away. Additionally, he emphasizes the development of perceptions of unattractiveness, loving-kindness, mindfulness of breathing, and impermanence to overcome lust, ill-will, distracting thoughts, and self-conceit, respectively, leading to Nibbāna.

   Venerable Meghiya, while attending on the Tathagata, wants to go off and meditate in a forest alone. The Tathagata discourages him, but he goes anyway. When his practice doesn’t go well, he returns chastened to the Tathagata, who teaches him about the benefits of good companions and other fundamentals of a balanced spiritual practice.

  The Bala Sutta discusses four strengths essential for a noble disciple: wisdom, energy, blamelessness, and support. Wisdom involves discerning wholesome from unwholesome phenomena and recognizing what aligns with the noble path. Energy refers to the effort and desire to abandon unwholesome states and cultivate wholesome ones. Blamelessness is characterized by pure bodily, verbal, and mental conduct. Support encompasses generosity, kindly speech, beneficial conduct, and impartiality, with the highest form being the teaching and sharing of the Dhamma. A disciple possessing these strengths overcomes five fears: fear of livelihood, disrepute, public speaking, death, and a bad destination, leading to a fearless and virtuous life.

  The Velāmasutta recounts a teaching by the Tathagata in Sāvatthī, where he discusses the importance of how alms are given, not just the material gifts themselves. He emphasizes that alms given with respect, consideration, and mindfulness lead to greater spiritual and worldly benefits, including being respected and understood by one's community. The Tathagata shares a story from his past life as the Brahmin Velāma, who made an immense but spiritually ineffective donation due to the absence of worthy recipients. He contrasts this with the superior merit gained by offering even modest support to spiritually accomplished individuals, and highlights the profound benefits of ethical conduct and mental cultivation over material generosity alone.

  Anathapindika visited the Blessed One, who taught him about overcoming five fears and hostilities through abstaining from killing, theft, sexual misconduct, lying, and intoxication, which prevents fear and mental distress in this life and the next. Additionally, a noble disciple endowed with four factors of stream-entry—unwavering confidence in the Tathagata, Dhamma, and Sangha, along with possessing virtues praised by the wise—can consider themselves free from lower realms and destined for enlightenment.

  The Venerable Sāriputta, while at the Bamboo Grove in Rājagaha, discussed the nature of Nibbāna with the disciples, describing it as a state of bliss characterized by the absence of feeling. He contrasted this with the transient happiness derived from sensual pleasures, which are dependent on desirable forms, sounds, odors, flavors, and tangibles. Sāriputta explained that any perception or attention arising from these sensual experiences, or from the stages of meditation (jhānas), causes disturbance and suffering. He emphasized that true happiness in Nibbāna comes from transcending these disturbances and perceptions, ultimately leading to a state beyond perception and feeling, where one realizes the cessation of all taints. This understanding aligns with the Tathagata's teaching that illness (or disturbance) is suffering, and thus, the absence of such disturbances signifies Nibbāna as true happiness.

  The Gāvī Sutta uses the metaphor of a cow navigating rough terrain to illustrate the spiritual journey of a disciple through stages of jhānas. A young, inexperienced cow, like an untrained disciple, struggles to progress and often fails to advance or even maintain its position. In contrast, a wise, skilled cow, akin to a trained disciple, moves confidently, reaching new places and safely returning. This wise disciple successfully progresses through increasingly advanced states of Jhana, cultivating and deepening each state, ultimately achieving profound spiritual insights and powers. This sutta emphasizes the importance of skill, experience, and careful cultivation in spiritual practice.

  The Jhānasutta discusses the attainment of the destruction of taints through progressive jhānas and higher formless states. It outlines how a disciple, by secluding from sensual pleasures and entering various jhānas, perceives phenomena as impermanent and suffering, leading to dispassion and cessation, ultimately aiming for Nibbāna. If full liberation isn't achieved in these states, the disciple may still reach a significant spiritual milestone, potentially being reborn in the Pure Abodes where final Nibbāna is attained without returning to the sensory world. The sutta emphasizes the importance of seeing through the transient nature of existence and redirecting the mind towards the deathless element, highlighting the path to enlightenment through deep meditative practice.

  The Tapussa Sutta recounts a dialogue between the Tathagata and the householder Tapussa, who expresses concern about the difficulty of renunciation for those indulging in sensual pleasures. The Tathagata, dwelling among the Mallas in Uruvelakappa, shares his own pre-enlightenment struggles with renunciation. He explains that his mind did not initially leap towards renunciation because he hadn't fully recognized the dangers of sensual pleasures nor the benefits of renunciation. Through persistent cultivation and realization of these truths, the Tathagata's mind eventually embraced renunciation, leading him through various stages of jhānas and ultimately to enlightenment. The sutta highlights the importance of understanding and cultivating the path to overcome attachments and achieve liberation.

  Venerable Ānanda, staying in Kosambi at Ghosita's Monastery, was approached by Venerable Udāyī who inquired about a saying by the deva Pancālacanda regarding finding space amidst confinement. Ānanda explained that the "confinement" refers to the five strands of sensual pleasure: forms, sounds, odors, flavors, and tangibles that provoke lust. The "space" found is the progressive stages of jhānas that a disciple enters, starting from the first jhāna, characterized by seclusion from sensual pleasures, to deeper states where even subtle perceptions and feelings are transcended. Each stage still has some form of "confinement" until the final stage, the cessation of perception and feeling, where true liberation is achieved, and all taints are destroyed. This represents the ultimate "space" free from all confinement.

  This Sutta highlights five aggregates subject to clinging: form, feeling, perception, formations, and consciousness. It advises that to abandon these aggregates, one should develop the four establishments of mindfulness.

  The Paṭhamanāthasutta emphasizes the importance of living with protection to avoid suffering. It outlines ten protective dhammas for disciples: 1) Virtue, involving adherence to monastic rules and seeing danger in minor faults. 2) Deep understanding of the Dhamma, including recollection and investigation of teachings. 3) Having good friends and companions. 4) Being open to correction and instruction. 5) Skill and diligence in communal tasks. 6) A deep love and commitment to the Dhamma. 7) Maintaining energy for cultivating wholesome states. 8) Contentment with basic necessities. 9) Mindfulness and alertness, remembering past actions and teachings. 10) Wisdom that leads to the end of suffering. These principles collectively provide a framework for a protected, fulfilling monastic life.

  In the Mūlakasutta, the Tathagata instructs disciples on how to respond to inquiries from wanderers of other sects about the fundamental aspects of existence. The disciples are to explain that all things are rooted in desire, arise from attention, originate from contact, and converge in feeling. Key qualities include concentration as the foremost, mindfulness as the ruler, wisdom as the highest, and liberation as the essence. The ultimate goals are described as the deathless (immersion) and Nibbāna (culmination).

  The Tathagata, while residing at Jeta's Grove near Sāvatthī, was approached by Venerable Ānanda concerning the severe illness of Venerable Girimānanda. Ānanda requested the Tathagata to visit Girimānanda, but the Tathagata instead suggested that Ānanda relay ten specific perceptions to Girimānanda, believing these teachings could alleviate his suffering. These perceptions included the inconstancy and not-self nature of phenomena, the unattractiveness and dangers of the body, the importance of abandoning unwholesome states, and the practices leading to dispassion, cessation, and mindfulness of breathing. Ānanda conveyed these perceptions to Girimānanda, which subsequently eased his illness.

  The Avijjāsutta explains the causal relationships that lead to ignorance and liberation. Ignorance is sustained by the five hindrances, which in turn are fueled by three kinds of misconduct. These misconducts are influenced by lack of sense restraint, which is affected by deficient mindfulness and clear comprehension. This deficiency stems from unwise attention, which is a result of faithlessness, itself caused by not hearing the true Dhamma. This lack of exposure to true teachings is due to associating with bad people. Conversely, liberation is nourished by the seven factors of enlightenment, which are supported by the four foundations of mindfulness. These foundations are upheld by three kinds of good conduct, which are influenced by proper sense restraint. This restraint is enhanced by mindfulness and clear comprehension, which are nourished by wise attention. Wise attention comes from faith, which is fostered by hearing true teachings, and this is facilitated by associating with good people. This Sutta uses the metaphor of rainwater flowing down a mountain to illustrate how these elements are interconnected, emphasizing the importance of good associations for achieving true knowledge and liberation.

  The Taṇhāsutta explains the causal relationships that fuel craving for existence, starting from association with bad persons leading to not hearing the true Dhamma, which cascades through lack of faith, improper attention, and further down to craving for existence. Conversely, association with good persons promotes hearing the true Dhamma, fostering faith, proper attention, and leading up to knowledge and liberation. This process is likened to how rain flows from mountain tops to fill the ocean, illustrating the progression from cause to ultimate effect in both negative and positive sequences.

  The Blessed One was in Vesālī with elder disciples when many noisy Licchavis arrived in splendid vehicles to see him. Disturbed by the noise, which the Tathagata described as a thorn to Jhana, the elders moved to the quieter Gosiṅga Sāla-tree Wood. The Tathagata later listed ten thorns to spiritual progress, including desire for company, indulgence in sense pleasures, and various distractions within meditative states. He urged disciples to live free from these thorns, highlighting that those who do are arahants, free from afflictions.

  At one time, Anathapindika visited the Blessed One in Savatthi but found him in seclusion. Instead, he went to a park where wanderers of other sects were discussing their views. They asked Anathapindika about the views of the Blessed One and the disciples, but he could not fully articulate them. The wanderers then shared their diverse and contradictory views on the nature of the world and existence after death. Anathapindika responded by explaining that all these views are impermanent and lead to suffering because they are conditioned and dependently originated. He emphasized that understanding the impermanence of these views can lead to liberation from suffering. The wanderers were left silent and dismayed by his explanation. Anathapindika then reported the conversation to the Blessed One, who praised him and encouraged similar rebukes using timely Dhamma.

   The wanderer Uttiya asks the Tathagata a series of ten metaphysical questions as to whether the cosmos is finite, etc. The Tathagata responds by saying that he only teaches the end of suffering. Uttiya goes on to ask whether all beings will be liberated. The Tathagata is silent, and Ānanda answers on his behalf.

  The Upāli Sutta recounts a dialogue between the venerable Upāli and the Blessed One. Upāli expresses his desire to live in remote forest lodgings. The Blessed One warns that maintaining such solitude is challenging without attaining concentration, likening an unprepared disciple to a small animal that struggles in deep water, unlike a strong elephant that thrives. The sutta emphasizes the importance of spiritual maturity and concentration for disciples seeking solitude. It illustrates the progression of a disciple's life from worldly engagements to achieving higher states of Jhanas and ultimately, profound spiritual attainments. The Blessed One advises Upāli to dwell in the Sangha for comfort and growth.

  The Parikkamana Sutta emphasizes that the Dhamma requires scrutiny. It details how various abstentions such as from taking life, theft, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, and ill will, as well as the adoption of right view, constitute scrutiny. This scrutiny is essential to the practice of Dhamma, highlighting its thoughtful and deliberate nature.

  The Paṭhamanirayasagga Sutta teaches that possessing ten negative qualities leads one to hell, while embodying ten positive qualities leads to heaven. The negative qualities include killing, theft, sexual misconduct, lying, slander, harsh speech, idle chatter, covetousness, ill will, and holding wrong views about moral consequences and the afterlife. Conversely, the positive qualities involve abstaining from these harmful actions and beliefs, promoting kindness, truthfulness, harmony, and understanding the moral implications of one's actions and the reality of the spiritual realms.

  This Tathagata teaches that beings are the owners and heirs of their actions, determining their rebirth and future conditions based on their deeds. Actions, whether good or evil, lead to corresponding rebirths in realms of suffering or bliss. Misconduct by body, speech, and mind leads to rebirth in realms of intense suffering or as lower creatures like snakes and scorpions. Conversely, abstaining from harmful actions and cultivating compassion and righteousness leads to rebirth in blissful heavens or among noble families. Thus, one's destiny is shaped by one's actions.

  The venerable Ānanda asked the Blessed One about the purpose and benefits of wholesome virtues. The Tathagata explained a progressive path: wholesome virtues lead to non-remorse, which fosters joy, leading to rapture, tranquility, happiness, concentration, knowledge and vision of things as they are, disenchantment, dispassion, and ultimately, knowledge and vision of liberation. Each step serves a purpose and benefits the next, illustrating how virtues ultimately guide one towards liberation.

  In the Cetanākaraṇīyasutta, it is taught that for a virtuous person, natural progressions occur without the need for intentional willing. Virtue naturally leads to non-regret, which leads to joy, then to rapture, tranquility, pleasure, concentration, true understanding, disenchantment, dispassion, and ultimately the knowledge and vision of liberation. Each quality naturally results in the next, illustrating how virtuous behavior sets a foundation for a progressive spiritual journey towards liberation. This sequence shows how each state is both a result of the previous and a cause for the next, facilitating the ultimate goal of crossing over to liberation.

  The Saddhasutta recounts a teaching by the Blessed One to Venerable Saddha at Nātika. The Tathagata compares two types of contemplation: that of a wild colt and a thoroughbred. A wild colt, tied to a post, focuses solely on fodder, symbolizing a person overwhelmed by sensual desires and other mental obsessions, unable to see beyond immediate gratifications. In contrast, a thoroughbred, also tied, contemplates broader responsibilities and duties, representing a noble person who transcends sensual desires and mental obsessions, understanding the true nature of things and meditating without attachment to worldly elements or perceptions. This noble person is revered by celestial beings for his profound practice, which is independent of any worldly support.

  The Blessed One was staying in Kapilavatthu and planned to spend the rainy season retreat in Sāvatthī. Nandiya, a Sakyan, decided to join him there to fulfill his duties and see the Blessed One occasionally. During this time, disciples were preparing robes for the Blessed One, anticipating his journey post-retreat. Nandiya inquired about the appropriate way to dwell spiritually. The Blessed One advised him to focus on six qualities: faith, virtue, energy, mindfulness, concentration, and wisdom. He also instructed Nandiya to establish mindfulness through recollection of the Tathāgata, the Dhamma, good friends, his own generosity, and the deities. These practices would help Nandiya and other noble disciples to abandon unwholesome states and not revert to them, akin to water spilling from an overturned pot or a fire consuming dry grass.