All Suttas

  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.

   While others may praise or criticize the Tathagata, they tend to focus on trivial details. The Tathagata presents an analysis of 62 kinds of wrong view, seeing through which one becomes detached from meaningless speculations.

   The newly crowned King Ajātasattu is disturbed by the violent means by which he achieved the crown. He visits the Tathagata to find peace of mind, and asks him about the benefits of spiritual practice. This is one of the greatest literary and spiritual texts of early Buddhism.

  The Poṭṭhapāda Sutta is a discourse where the Tathagata engages in a deep philosophical discussion about perception, consciousness, and the nature of ultimate reality with the wanderer Poṭṭhapāda and his group. The sutta also includes the gradual path to liberation, emphasizing the development of jhāna, the cessation of perception and feeling, and the attainment of Nibbāna.

  Shortly after the Tathagata’s death, Venerable Ānanda explains the core teachings of the gradual path.

   The Tathagata refuses to perform miracles, explaining that this is not the right way to inspire faith. He goes on to tell the story of a disciple whose misguided quest for answers led him as far as Brahmā.

   Rejecting Venerable Ānanda’s claim to easily understand dependent origination, the Tathagata presents a complex and demanding analysis, revealing hidden nuances and implications of this central teaching.

  The longest of all discourses, this extended narrative tells of the events surrounding the Tathagata’s death. Full of vivid and moving details, it is an ideal entry point into knowing the Tathagata as a person, and understanding how the community coped with his passing.

  The Mahāsatipaṭṭhāna Sutta is one of the most important suttas in the Pāli Canon. It provides a comprehensive guide to mindfulness and insight, leading to liberation from suffering. This sutta is almost identical to MN 10, but with an expanded section on the Four Noble Truths, making it the most detailed canonical instruction on mindfulness practice.

   In contrast with the brahmin’s self-serving mythologies of the past, the Tathagata presents an account of evolution that shows how human choices are an integral part of the ecological balance, and how excessive greed destroys the order of nature.

  The Siṅgāla Sutta is one of the most practical teachings of the Tathagata, focusing on lay ethics, social responsibilities, and financial wisdom. It is sometimes called "The Layperson’s Code of Discipline," as it provides guidance on ethical living, relationships, and wealth management for householders. It provides a complete framework for how to live wisely in society. Furthermore, it teaches how to protect wealth, cultivate good friendships, and avoid harmful influences.

   The Tathagata encourages Venerable Sāriputta to teach the disciples, and he offers an extended listing of doctrines arranged in numerical sequence.

  The Dhammapada stories emphasize the power of the mind and the consequences of one's mental state on actions and outcomes. A pure mind leads to happiness, while an impure mind brings suffering. Holding onto anger and hatred perpetuates suffering, whereas letting go leads to peace. Actions driven by impurity, lack of self-control, and misunderstanding of what is essential result in suffering and regret. Conversely, actions rooted in purity, self-control, and understanding lead to joy and spiritual fulfillment. The teachings advocate for self-discipline, moderation, and discernment between the essential and unessential, highlighting that moral conduct and mental development shield against negative forces and lead to a virtuous life.

  Heedfulness is crucial for spiritual progress and attaining Nibbāna, as it leads to the deathless, while heedlessness equates to spiritual death. The wise embrace heedfulness, exert effort, and live righteously, gaining honor and security from bondage. Stories from various individuals, including Sāmāvatī, Kumbaghosaka, and Cūḷapanthaka, illustrate the benefits of diligence, mindfulness, and self-control, such as protection from overwhelming challenges and achieving high status. Conversely, heedlessness results in sorrow and stagnation, as seen in the tales of the foolish and the sorrowful.

  The Sutta discusses the importance of controlling and disciplining the mind, which is described as restless, unsteady, and prone to wandering. Key stories illustrate various aspects of mind management: Meghiya Thera emphasizes straightening the mind like an arrow, while other disciples highlight the benefits of a disciplined mind in achieving happiness and wisdom. The narrative also warns of the dangers of an undisciplined mind, comparing its potential harm to that of an enemy. The overarching theme is that a well-guarded and wisely directed mind leads to liberation and surpasses any external help one might receive from relationships or material gains.

  The Sutta discusses various stories emphasizing the importance of spiritual training, understanding the ephemeral nature of life, and acting virtuously. Key themes include the conquest of earthly and divine realms through training and discernment, the peril of attachment to desires, and the virtues of acting without harm, like a bee gathering nectar. It highlights the significance of personal accountability over judging others, the value of words backed by actions, and the superior fragrance of virtue over flowers. Virtuous deeds are encouraged, as their fragrance travels even against the wind, symbolizing the far-reaching impact of righteousness. The sutta also illustrates how true wisdom and virtue can flourish even in adverse conditions, like a lotus in refuse.

  The Dhammapada's chapter on the fool emphasizes the pitfalls of ignorance and the value of wisdom. It describes how a fool suffers due to a lack of understanding of the true Dhamma, leading to long-term suffering in samsara. The sutta advises against companionship with fools and highlights the contrast between fools and wise individuals in their ability to grasp the Dhamma. Fools are portrayed as their own worst enemies, engaging in harmful actions that eventually lead to suffering. The chapter also criticizes fools for desiring recognition and influence, contrasting worldly ambitions with the pursuit of Nibbana, urging disciples to seek solitude and spiritual growth instead.

  This Sutta presents various stories emphasizing the virtues of wisdom and righteous living according to Dhamma. Key themes include the importance of associating with the wise and virtuous, shaping oneself through good practices, remaining unshaken by external praise or blame, and maintaining serenity in the face of life's challenges. The wise are depicted as those who renounce worldly desires, practice the teachings diligently, and ultimately transcend worldly suffering. The stories collectively highlight the benefits of wisdom, moral integrity, and the pursuit of spiritual enlightenment.

  The stories from "The Chapter of the Arahants" depict various aspects of enlightenment and liberation. Jīvaka's story highlights the absence of burning desire in the liberated. Elder Mahākassapa emphasizes the importance of mindfulness and detachment from homes, akin to swans leaving a pond. Elder Belaṭṭhasīsa and Anuruddha describe those who are unattached and whose paths are untraceable like birds in the sky. Elder Mahākaccāyana is admired by gods for his calm senses and lack of pride. Elder Sāriputta is likened to an unreactive earth and a clear, mud-free lake, free from rebirth. The Novice of Elder Vāsittha exemplifies peace in mind, speech, and actions, being steadfast through true knowledge. Elder Sāriputta portrays the supreme person as one who is ungrateful and desire-free. Elder Khadiravaniya Revata finds delight in any dwelling place of the Arahants. Lastly, a certain woman finds joy in forests where the passion-free delight, away from sensual pleasures.

  The Chapter of Thousands contains various stories emphasizing the value of quality over quantity in words, actions, and spiritual practice. Key themes include the superiority of meaningful speech over empty words, the importance of self-conquest over conquering others, and the greater value of honoring the virtuous even briefly over lengthy but meaningless rituals. It also highlights that living a single day with virtue, wisdom, or spiritual insight is better than living a hundred years without such qualities.

  This Sutta emphasizes the importance of consistently doing good and avoiding evil. It teaches that the mind should be restrained from evil and encouraged towards good, as evil actions accumulate suffering while good actions bring happiness. It warns against underestimating the impact of both good and evil deeds, illustrating that like water filling a jar drop by drop, small actions can accumulate significant consequences. The stories highlight that evil returns to harm the doer and that there is no escape from the consequences of one's actions, just as there is no escape from death. The narratives collectively underscore the moral that one should avoid evil, embrace good, and understand the inevitable consequences of their actions.

  The Sutta presents various stories emphasizing non-violence, self-control, and the consequences of one's actions. It teaches that fear of punishment and death is universal, and thus one should not inflict harm on others. Stories highlight the negative outcomes of harming the innocent, including physical and mental suffering, loss, and rebirth in hell. Conversely, positive behaviors like restraint, calmness, and discipline lead to spiritual purity and happiness after death. The overarching message is that wisdom involves controlling oneself, akin to how craftsmen shape their materials.

  This Sutta explores themes of impermanence, suffering, and enlightenment through various stories. It highlights the transient nature of life and the body, using metaphors like a decaying body, worn-out chariots, and old bones to illustrate the inevitability of aging and death. The stories emphasize the futility of worldly pleasures and the importance of seeking wisdom and spiritual enlightenment. The Dhamma, or the teachings of the Tathagata, is portrayed as eternal and unchanging, offering a path to liberation from the cycle of rebirth and suffering. The sutta underscores the contrast between physical decay and the enduring nature of spiritual truth.

  This Sutta emphasizes self-responsibility and self-discipline through various stories. Key points include: guarding oneself if one values oneself (Prince Bodhi), establishing oneself in proper conduct before teaching others (Elder Upananda), acting consistently with one's teachings for self-control (Elder Tissa), self as the ultimate protector (Elder Nun), self-inflicted consequences of one's evil actions (Lay Follower Mahākāla and Devadatta), the difficulty of performing beneficial deeds (Attempt to Split the Saṅgha), the destructive outcome of rejecting wise teachings (Elder Kāla), self-reliance in achieving purity (Lay Follower Cūḷakāla), and focusing on personal welfare and goals (Elder Attadattha). Each narrative underscores that one's actions and discipline define one's fate and purity.

  The Sutta presents various stories emphasizing moral and spiritual teachings. Key points include avoiding negligence, wrong views, and misconduct while practicing Dhamma for a peaceful existence in both this world and the next. It highlights the transient nature of the world, comparing it to illusions like bubbles and mirages, and stresses the importance of wisdom over folly. Transformation from heedlessness to mindfulness is likened to the moon emerging from clouds, illustrating the potential for personal enlightenment. The narratives also underscore the virtues of generosity and truthfulness, condemning greed and deceit. Ultimately, spiritual awakening or 'stream-entry' is deemed superior to worldly achievements or heavenly rewards.

  The Sutta discusses the qualities and teachings of the Tathagata, emphasizing the impossibility of leading or directing one who is free from craving and has infinite range. It highlights the virtues of practice, renunciation, and the cultivation of a pure mind as central to Tathagata's teachings. The sutta also underscores the rarity and significance of a Tathagata's birth and the profound impact of his teachings on individuals and families. It stresses the importance of seeking refuge in the Tathagata, Dhamma, and Sangha, as this leads to understanding the Four Noble Truths and ultimately to freedom from suffering. The sutta concludes by noting the immeasurable merit of honoring those who have transcended suffering and attained enlightenment.

  The Sutta emphasizes the importance of living peacefully and contentedly among those who may not share the same sentiments. It highlights the virtues of living without hatred, anxiety, or attachment, and suggests that true happiness comes from inner peace and contentment rather than external victories or possessions. Key points include the value of health, trust, and contentment as greater than material wealth, and the ultimate happiness found in Nibbāna. It advises associating with wise and noble individuals to lead a joyful and fulfilling life, akin to the serene existence of the gods.

  The Sutta discusses the pitfalls of attachment and the suffering it brings, using various stories to illustrate this theme. It emphasizes that attachment to what is dear, affection, delight, desire, and craving all lead to sorrow and fear. Conversely, freedom from these attachments results in the absence of sorrow and fear. The stories collectively highlight the principle that detachment from desires and pleasures leads to spiritual liberation and peace. Additionally, virtues like good deeds and living according to Dhamma are praised, suggesting that these qualities endear individuals to others and ensure a favorable transition to the afterlife.

  The Sutta on anger includes various stories emphasizing the importance of controlling anger and practicing virtues. Rohinī advocates for transcending pride and attachments to avoid suffering. A disciple likens restraining anger to controlling a swerving chariot, highlighting mastery over one's emotions. Uttarā suggests overcoming anger with non-anger and countering other vices with virtues like generosity and truth. Mahāmoggallāna advises speaking truthfully, avoiding anger, and being generous as pathways to divine realms. Tathagata's father describes sages as harmless and restrained, achieving a state free from grief. Puṇṇā focuses on vigilance and continuous training towards Nibbāna. Atula discusses the inevitability of criticism, noting that wise, virtuous individuals, observed over time, are praised like valuable gold coins. The story of the Group of Six Disciples emphasizes the importance of guarding against misconduct in body, speech, and mind, advocating for a life of good conduct and restraint in all aspects.

  The Sutta emphasizes the importance of self-purification and wisdom as one approaches death, likening life's end to a journey lacking provisions. It advises creating a metaphorical island of wisdom to avoid rebirth and decay. The passage highlights various human flaws—like neglect, laziness, and misconduct—as impurities that lead to negative outcomes, both in this life and beyond. It stresses the destructive nature of passion, hatred, delusion, and craving, and criticizes the tendency to notice others' faults while ignoring one's own. Ultimately, it calls for self-awareness and the elimination of ignorance to achieve a pure, wise life.

  This Sutta outlines various spiritual titles and qualities, emphasizing that true spiritual status is not achieved through superficial attributes or actions. Wisdom, fairness, non-violence, discipline, and understanding are highlighted as essential qualities. For instance, being established in the Dhamma involves discernment and righteousness, not just quick decision-making. Similarly, true elders, nobles, recluses, disciples, and sages are defined by their inner qualities like wisdom, non-enmity, discipline, and understanding of both worlds, rather than by their outward appearances or eloquent speech. The sutta underscores that genuine spiritual life is about embodying the principles of Dhamma and renouncing superficial behaviors.

  The Eightfold Path is the ultimate guide for insight purification, with the Four Noble Truths as the highest truths. Dispassion is the most desirable state, and those with vision excel among humans. This path, which counters Māra's confusion, leads to the cessation of suffering. The Tathagata has shown this path, which eradicates ignorance, but individuals must exert effort themselves. Practitioners can break free from Māra's bonds. Understanding the impermanence, suffering, and non-self nature of all phenomena leads to disenchantment with suffering and the path to purity. Various stories illustrate the importance of diligence, wise action, and detachment from worldly attachments to achieve wisdom and liberation.

  The Sutta presents various moral and philosophical teachings through stories: 1. **The Story of One's Own Past Deeds** - Prioritize greater happiness over small pleasures. 2. **The Story of the Egg-Eater** - Causing suffering to others entangles one in hostility. 3. **The Story of the Bhaddiya Disciples** - Mindfulness and diligence in actions reduce defilements, while neglect increases them. 4. **The Story of Lakuṇḍaka Bhaddiya** - Metaphorically, overcoming inner demons (represented as family and warriors) leads to sorrow-free enlightenment. 5. **The Story of the Son of the Cartwright** - Constant mindfulness towards spiritual elements (Tathagata, Dhamma, Sangha, body, non-violence, practice) ensures a state of awakening. 6. **The Story of the Vajjiputta Disciples** - Emphasizes the difficulties of both household life and traveling, suggesting avoidance of suffering. 7. **The Story of Citta the Householder** - Virtue, faith, fame, and wealth bring honor and respect. 8. **The Story of Cūḷasubhaddā** - Virtuous individuals are visible and respected like a mountain, unlike the unvirtuous. 9. **The Story of the Elder Who Lived Alone** - Advocates for solitude and self-discipline in nature for personal growth.

  The Sutta outlines various moral teachings through stories, emphasizing the consequences of misconduct. False speakers and deniers of their actions are equated in their afterlife fate. Those in religious robes with evil deeds, the immoral who misuse alms, and men indulging with another's wife face hellish outcomes. A disciple's poor adherence to monastic life leads to negative repercussions, similar to the consequences of any slack or impure vow. Guarding moral integrity is likened to protecting a city, crucial for avoiding regret and hell. Wrong views, such as misjudging shame, fear, and faults in others, lead to a bad destination, while right views lead to a good one.

  The Nāga Vagga contains several stories emphasizing self-control and wisdom. In "The Story of the Self-Controlled Elephant," enduring harsh words is likened to an elephant enduring arrows in battle, highlighting the virtue of self-taming over physical strength. "The Story of the Former Elephant Trainer Disciple" and others like "The Story of the Novice Sānu" and "The Story of the Elephant in Pāveyyaka" similarly stress the importance of controlling one's mind and actions. "The Story of King Pasenadi of Kosala" warns against laziness and gluttony, illustrating the consequences of indulgence. The collection also values wise companionship as seen in "The Story of Many Disciples," which advises traveling with a wise partner or alone rather than with a fool. Overall, the stories advocate for self-discipline, mindfulness, and the pursuit of wisdom as paths to overcoming suffering and achieving a higher state of being.

  Craving is likened to a vine that grows unchecked in heedless individuals, leading to increased sorrow. Overcoming craving, which is challenging, leads to the shedding of sorrows. The sutta emphasizes the importance of removing the root of craving with wisdom to prevent recurring suffering. Craving binds individuals like strong bonds, harder to escape than physical restraints. Those who conquer craving achieve freedom from rebirth and suffering, becoming unattached and fearless. The teachings advocate for the release of past, present, and future attachments and highlight the superiority of spiritual gifts and wisdom over worldly pleasures and attachments. Wealth and desires, if not managed, can lead to destruction, while offerings to those free from worldly desires yield significant benefits.

  The Sutta emphasizes the virtues of restraint and mindfulness for disciples, advocating for control over senses, speech, and desires to achieve freedom from suffering. Disciples are encouraged to focus on wisdom, practice, and understanding of the Dhamma, which leads to joy, peace, and ultimately Nibbāna. Key practices include avoiding envy, cultivating loving-kindness, and living purely with good companions. The ultimate goal is to transcend worldly attachments and live tranquilly, shedding passions like withered petals, to attain a state of calm and protection through self-discipline.

  A Brahmin is defined not by birth or external appearances but by virtues such as truth, righteousness, and purity. True Brahmins are those who have transcended desires, attachments, and suffering through practice, discipline, and understanding of the Dhamma. They are characterized by their ability to endure hardships without anger, live without possessions, and maintain a calm and composed demeanor. The sutta emphasizes that a Brahmin shines through practice and wisdom, and is revered for their spiritual accomplishments rather than their lineage or material wealth. The essence of being a Brahmin lies in inner purity, wisdom, and the attainment of the highest spiritual goals.

  An exposition by the venerable Mahākaccāyana how the foundation of the teaching is established.

  The Peṭakopadesa, a scripture, elaborates on the four jhānas and their distinct qualities, which form the basis of these states. Each jhāna is characterized by specific factors such as joy, equanimity, and mindfulness, which evolve through practice. The sutta also discusses the "jhāna ground," which varies across the four jhānas, reflecting different mental states and conditions like seclusion and equanimity. Additionally, it addresses the drawbacks of improper practice, which can lead to a decline in jhāna quality and strength. The supporting conditions for successful jhāna practice include good companionship and diligent effort. The sutta emphasizes the cultivation of qualities like loving-kindness and equanimity to develop a stable and insightful practice.

  This sutta outlines various forms of wisdom and knowledge, emphasizing different aspects of enlightenment and spiritual development. It categorizes wisdom into multiple types, each associated with specific knowledge, such as wisdom in listening, restraint, concentration, discernment, and reflection, among others. This Sutta also discusses the attainment of higher states of consciousness and liberation, including the cessation of suffering and the realization of Nibbāna. It concludes by listing seventy-three kinds of knowledge, distinguishing between those common to all disciples and those unique to certain practitioners, affirming the comprehensive nature of the teachings.

  Sariputta gives a detailed exposition regarding the discourse on knowledge.

  Sariputta gives a detailed exposition on Views.

  Sariputta gives a detailed exposition regarding mindfulness of breathing, the Anapanasati Sutta.

  Detailed Exposition on the Five Faculties

  Sariputta gives a detailed exposition regarding liberation

  In the attainment of destinies, rebirth is influenced by eight causes associated with knowledge. These causes apply to various beings including the great Khattiya, Brahmin, householder families, and deities of the sensual, form, and formless realms. The conditions for rebirth involve the interaction of wholesome and unwholesome roots, volition, and phenomena such as the five aggregates, four great elements, and mentality-materiality, which co-arise and depend on each other. Additionally, beings born in a good destination without knowledge have their rebirth determined by six specific causes.

  This Sutta explores various scenarios of karma (actions) and their consequences across past, present, and future. It distinguishes between different types of karma: wholesome, unwholesome, blameworthy, blameless, dark, bright, and those leading to happiness or suffering. Each type of karma is analyzed for whether it results in a corresponding outcome or not. The discourse systematically considers the presence or absence of results for each karma type, emphasizing the complexity and variability of karmic outcomes.

  This Sutta discusses four distortions and their corresponding non-distortions in perception, mind, and view. The distortions involve seeing the impermanent as permanent, suffering as happiness, non-self as self, and the impure as pure. Conversely, the non-distortions correctly perceive these qualities as they truly are. This Sutta emphasizes that those with distorted views suffer from misunderstanding and are bound by delusion, whereas those who see reality as it is, guided by the teachings of Tathagatas, can overcome suffering and achieve enlightenment. The discourse concludes by noting that certain distortions are abandoned by those with right view, leading to a cessation of suffering.

  This Sutta discusses the concept of the "path", emphasizing its role in achieving spiritual enlightenment and cessation of defilements. Key elements of the path include right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Each of these elements serves as both a path and a cause for abandoning their wrongful counterparts, supporting co-arisen phenomena, purifying the mind, and realizing truths. The path is also linked to various stages of spiritual attainment, including stream-entry, once-returning, non-returning, and arahantship. Additionally, the sutta connects the path to faculties, powers, and factors of enlightenment, highlighting its comprehensive role in leading to ultimate liberation, Nibbana.

  Venerable Ānanda gives a discourse on the four types of paths to liberation.

  An exposition on the Four Noble Truths.

  Sariputta gives a detailed exposition regarding the factors of Enlightment.

  Discourse on the benefits of practicing Loving Kindness.

  Dispassion is described as the path leading to liberation, with liberation being the ultimate fruit. Dispassion involves a detachment from wrong views, intentions, speech, actions, livelihood, effort, mindfulness, and concentration, aligning instead with their right counterparts as defined by the Noble Eightfold Path. This path, superior to those of other ascetics and brahmins, leads to Nibbāna, characterized by a complete dispassion towards defilements and aggregates. Liberation, achieved through this path, entails freedom from these defilements and aggregates, established in the state of Nibbāna. Both dispassion and liberation are essential for achieving the ultimate goal in the practice.

  The Discourse on Analytical Knowledge

  The discourse on the Dhamma wheel.

  This Sutta identifies various practices and states, including the four foundations of mindfulness, the noble eightfold path, and Nibbāna, as supramundane because they transcend worldly existence. These phenomena are described as surpassing, going beyond, rising above, overcoming, escaping, being liberated from, and being untainted by the world. They are characterized as not being attached to, bound by, or remaining in the world, emphasizing their transcendent nature. The discourse concludes by affirming that these practices and states are beyond worldly concerns and are thus transcendent.

  The discourse on powers, the five strengths.

  The discourse on emptiness.

  The great discourse on wisdom.

  There are four bases, four supports, eight factors, and sixteen roots for supernormal power.

  The importance of penetrating the Dharma with the mind.

  The importance of developing seclusion on the path in regards to virtue, tranquility and wisdom.

  The "Paṭisambhidāmagga" discusses eight types of conduct essential for spiritual development: conduct in bodily postures, sense bases, mindfulness, concentration, knowledge, the path, attainment, and benefiting the world. Each type targets specific practices such as maintaining four bodily postures, managing six sense bases, adhering to four foundations of mindfulness, achieving four jhānas, understanding the four noble truths, following the four noble paths, realizing the four fruits of recluseship, and embodying the virtues of enlightened beings like Tathāgatas and Arahants. Additional sets of conduct emphasize practicing through qualities like faith, energy, and wisdom, and aligning actions with aspects of the noble eightfold path such as right view and right intention.

  The discourse outlines three types of miracles recognized in the teachings: the miracle of psychic power, the miracle of telepathy, and the miracle of instruction. The miracle of psychic power involves extraordinary abilities such as multiplying oneself and mastering physical forms up to celestial realms. The miracle of telepathy encompasses reading and declaring the thoughts of others accurately, whether through signs, sounds, or direct mental comprehension. The miracle of instruction involves guiding others on how to think, focus, and behave spiritually. These miracles emphasize the power of mental discipline and the importance of mindfulness and renunciation in achieving spiritual purity and overcoming mental defilements. This Sutta concludes by affirming the transformative power of these practices in guiding individuals toward spiritual enlightenment.

  This Sutta discusses the complete eradication and cessation of all phenomena through wisdom, focusing on various aspects such as the five aggregates, sense bases, and elements. It details the process of eradicating and ceasing defilements like sensual desire, ill-will, and ignorance through specific antidotes like renunciation, non-ill-will, and knowledge. Achieving these states prevents the re-arising of such defilements. This Sutta also describes thirteen "heads" representing different aspects of spiritual progress, including craving, bondage, and insight, culminating in liberation and cessation.

  The Discourse on the Establishments of Mindfulness, originating in Sāvatthi, teaches four main practices: contemplating the body, feelings, mind, and phenomena, each within themselves. Practitioners are to observe these aspects as impermanent, suffering, and non-self, thereby removing covetousness and grief. This mindfulness leads to dispassion and cessation of attachment. The discourse emphasizes the importance of seeing the transient and unsatisfactory nature of all phenomena to cultivate detachment and deeper understanding, using mindfulness as both the method and foundation of practice.

  The Discourse on Insight, delivered by the Blessed One at Sāvatthī, emphasizes the importance of perception in achieving spiritual progress. Disciples are taught that perceiving formations as impermanent, suffering, and non-self leads to acceptance in conformity, certainty of rightness, and ultimately, the realization of significant spiritual states such as stream-entry, once-returning, non-returning, and arahantship. Conversely, perceiving formations as permanent, pleasurable, or self obstructs these spiritual achievements. The discourse outlines that there are forty ways to acquire conformity knowledge and enter the certainty of rightness, primarily through recognizing the impermanence, suffering, and non-self nature of the five aggregates. This understanding is crucial for attaining higher spiritual fruits and ultimately, Nibbāna.

  The Paṭisambhidāmagga discusses various aspects of practice and enlightenment, focusing on themes like renunciation, liberation, and wisdom. Key concepts include achieving fulfillment and liberation through renunciation and the absence of sensual desires, and attaining higher states of virtue, mind, and wisdom through practices like goodwill, concentration, and insight. This Sutta emphasizes the interconnectedness of knowledge and freedom, where true understanding leads to liberation, and being liberated enhances understanding. It also outlines the purification and calming of the mind and virtues through specific practices leading to the path of arahantship, which is the ultimate goal of being free from all defilements. This Sutta concludes with the importance of development, determination, and right livelihood in approaching spiritual and communal engagements wisely and equitably.

  The Metta Sutta emphasizes the qualities and behaviors of those skilled in goodness and peace. It advocates for being upright, gentle, humble, content, and calm, avoiding actions criticized by the wise. It calls for universal loving-kindness, urging respect and non-harm towards all beings, regardless of their state or proximity. This Sutta encourages a boundless, compassionate heart, akin to a mother's protection for her child, and constant mindfulness. It concludes that by relinquishing fixed views and sensory attachments, one can escape the cycles of suffering.

  The Cunda Sutta recounts the Tathagata's visit to Pāvā, where he stayed in Cunda the smith's son's mango grove. Cunda offered the Tathagata and his disciples a meal, which included tender pork. After the meal, the Tathagata instructed Cunda to bury the leftover pork, stating that no one else could properly digest it except the Tathāgata. Following the meal, the Tathagata experienced a severe, life-threatening illness but remained mindful and aware. He then decided to travel to Kusinārā. During this journey, miraculous events occurred, such as a muddy river becoming clear. The sutta also addresses potential remorse Cunda might feel for his meal being the Tathagata's last, reassuring him of the great merit of his offering, comparing it to the meal taken before the Tathagata's enlightenment. The sutta concludes with the Tathagata's words on the growth of merit through giving and the peace that comes from abandoning greed, hatred, and delusion.

  The Tathagata gives an exposition on the root of all suffering: the attachment to being and the self-views that arise from taking on a body as a being separate from the world. A liberated person, on the other hand, has destroyed the craving for being, let go of greed, aversion, delusion, and any sense of self, and has fully awakened to unsurpassed, perfect enlightenment.

  The Tathagata explains the different types of defilements and the seven methods that should be used to abandon them: seeing, restraining, using, avoiding, enduring, removing, and developing.

  The Blessed One, while at Sāvatthī in Jeta's Grove, instructed disciples on the importance of virtue and adherence to the monastic code. He emphasized the need for self-awareness in recognizing states of mind, whether tainted by lust, hatred, delusion, or distraction, and the importance of cultivating a mind that is concentrated, liberated, and tranquil. Disciples are urged to live virtuously, maintain internal tranquility, practice jhāna, develop insight, and seek solitude for deeper cultivation. The discourse highlights the significance of moral conduct, restraint, and continuous training in the monastic rules. The disciples received these teachings with delight and approval.

  The Vatthasutta recounts a teaching by the Blessed One at Sāvatthī, emphasizing the importance of mental purity. He compares the mind to a cloth, explaining that just as a clean cloth takes dye well, an undefiled mind leads to a good destination. He lists various mental defilements such as greed, ill will, and deceit, and stresses the importance of abandoning these to achieve purity. The sutta also describes the virtues of unwavering confidence in the Tathagata, Dhamma, and Sangha, and the practice of pervading the world with loving-kindness, compassion, sympathetic joy, and equanimity. The sutta concludes with the story of the Brahmin Sundarika Bharadvaja, who, inspired by the Tathagata's teachings on the futility of ritual bathing in rivers for purification, seeks refuge in the Tathagata, Dhamma, and Sangha, eventually attaining arahantship.

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

  This sutta covers many practices found throughout the canon, especially mindfulness of the body, and is one of the most comprehensive discourses on practicing the gradual path.

  The Tathagata explains that to attain liberation, one has to fully understand clinging, its origin, and its cessation. He covers the four different types of clinging.

   A disrobed disciple, Sunakkhatta, attacks the Tathagata’s teaching because it merely leads to the end of suffering. The Tathagata counters that this is, in fact, praise, and goes on to enumerate his many profound and powerful achievements.

   Challenged to show the difference between his teaching and that of other ascetics, the Tathagata points out that they speak of letting go, but do not really understand why. He then explains in great detail the suffering that arises from attachment to sensual stimulation.

   A lay person is puzzled at how, despite their long practice, they still have greedy or hateful thoughts. The Tathagata explains the importance of Jhana for letting go such attachments. But he also criticizes self-mortification, and recounts a previous dialog with Jain ascetics.

  Venerable Moggallāna raises the topic of admonishment, without which healthy community is not possible. He lists a number of qualities that will encourage others to think it worthwhile to admonish you in a constructive way.

   Challenged by a brahmin, the Tathagata gives an enigmatic response on how conflict arises due to proliferation based on perceptions. Venerable Kaccāna draws out the detailed implications of this in one of the most insightful passages in the entire canon.

  The Tathagata explains how to develop Right Intention by dividing thoughts into two kinds, wholesome and unwholesome, and how single-minded intention leads to Jhana, Right Concentration and then ultimately to letting go of all intention.

  The Vitakkasaṇṭhānasutta, delivered by the Blessed One at Sāvatthī in Jeta's Grove, outlines methods for disciples to manage and overcome unwholesome thoughts related to desire, aversion, and delusion. The Tathagata advises shifting focus to wholesome thoughts, examining the dangers of negative thoughts, ignoring them, and calming thought formations. Techniques include comparing the aversion to carrying a carcass and physically restraining thoughts by clenching teeth. These practices help stabilize and concentrate the mind, leading to mastery over one's thoughts and ultimately ending suffering. The disciples received these teachings with satisfaction and delight.

   A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Tathagata finishes with the simile of the saw, one of the most memorable similes found in the discourses.

   One of the disciples denies that prohibited conduct is really a problem. The disciples and then the Tathagata subject him to an impressive dressing down. The Tathagata compares someone who understands only the letter of the teachings to someone who grabs a snake by the tail, and also invokes the famous simile of the raft.

   Venerable Sāriputta seeks a dialog with an esteemed disciple, Venerable Puṇṇa Mantāniputta, and they discuss the stages of purification.

   This is one of the most important biographical discourses, telling the Tathagata’s experiences from leaving home to realizing awakening. Throughout, he was driven by the imperative to fully escape from rebirth and suffering.

   The Tathagata cautions against swift conclusions about a teacher’s spiritual accomplishments, comparing it to the care a tracker would use when tracking elephants. He presents the full training of a monastic.

  In this sutta, Venerable Sāriputta, the Tathagata’s chief disciple in wisdom, explains how the entire teaching can be understood through the Five Aggregates, the elements, and dependent origination. It uses the famous simile of the elephant’s footprint, illustrating how all teachings fit within the Four Noble Truths. It provides a profound analysis of the five aggregates and their impermanence. Furthermore, it explains how wisdom leads to detachment and liberation.

   In a less confrontational meeting, the Tathagata and Saccaka discuss the difference between physical and mental development. The Tathagata gives a long account of the various practices he did before awakening, detailing the astonishing lengths he took to mortify the body.

  The great discourse on the destruction of craving starts out describing how consciousness is dependently originated and how to bring about the cessation of craving. It then describes in detail the gradual path.

  The Greater Discourse at Assapura is a comprehensive discourse on the true meaning of being a renunciant. The Tathagata explains that being a true renunciant is not about outward appearance, but about internal transformation—developing virtue, restraint, mental training, and wisdom until one attains full liberation. This sutta provides a step-by-step guide on how to move from superficial renunciation to true spiritual progress, leading to Arahantship.

   A series of questions and answers between Sāriputta and Mahākoṭṭhita, examining various subtle and abstruse aspects of the teachings.

   The layman Visākha asks the nun Dhammadinnā about various difficult matters, including some of the highest Jhana attainments. The Tathagata fully endorses her answers.

  In the Aṭṭhakanāgara Sutta, the householder Dasama from Aṭṭhakanagara seeks out Venerable Ānanda in Vesālī to learn about a single Dhamma taught by the Tathagata that can liberate an unliberated mind and destroy taints. Ānanda explains that through practices like entering various jhānas and developing boundless loving-kindness, compassion, joy, and equanimity, a disciple can achieve liberation or reach higher realms. Dasama, inspired by the teachings, honors Ānanda and supports the monastic community, expressing gratitude for discovering multiple paths to enlightenment.

  The Tathagata is invited by his family, the Sakyans of Kapilavatthu, to inaugurate a new community hall. He invites Venerable Ānanda to explain in detail the stages of spiritual practice for a lay trainee.

   When Potaliya got upset at being referred to as “householder”, the Tathagata quizzed him as to the true nature of attachment and renunciation.

   The Tathagata resolves a disagreement on the number of kinds of feelings that he taught, pointing out that different ways of teaching are appropriate in different contexts, and should not be a cause of disputes. He goes on to show the importance of pleasure in developing higher levels of abiding.

  The Mahārāhulovāda Sutta is a powerful discourse given by the Tathagata to his son, Venerable Rāhula. In this sutta, the Tathagata teaches various practices to develop detachment, wisdom, and concentration. This discourse is significant because it provides structured training suitable for both beginners and advanced practitioners. It teaches non-self, mindfulness of breathing (ānāpānasati), and the four elements. It emphasizes detachment from the body and mind, leading to liberation.

   A little baby has no wrong views or intentions, but the underlying tendency for these things is still there. Without practicing, they will inevitably recur.

   Again raising the rule regarding eating, but this time as a reflection of gratitude for the Tathagata in eliminating things that cause complexity and stress. The Tathagata emphasizes how attachment even to little things can be dangerous.

   A third discourse that presents the health benefits of eating in one part of the day, and the reluctance of some deciples to follow this.

   Unlike many teachers, the Tathagata’s followers treat him with genuine love and respect, since they see the sincerity of his teaching and practice.

   A wanderer teaches that a person has reached the highest attainment when they keep four basic ethical precepts. The Tathagata’s standards are considerably higher.

  A wealthy young man, Raṭṭhapāla, has a strong aspiration to go forth, but has to prevail against the reluctance of his parents. Even after he became a disciple, his parents tried to persuade him to disrobe. The discourse ends with a moving series of teachings on the fragility of the world.

   The reputed brahmin Caṅkī goes with a large group to visit the Tathagata, despite the reservations of other brahmins. A precocious student challenges the Tathagata, affirming the validity of the Vedic scriptures. The Tathagata gives a detailed explanation of how true understanding gradually emerges through spiritual education.

   Not all of those who claim to be awakened are genuine. The Tathagata teaches how true spiritual progress depends on an irreversible letting go of the forces that lead to suffering.

  The Blessed One taught disciples at Kammāsadhamma about transcending sensual pleasures, which are impermanent and deceptive, belonging to Māra. He outlined paths leading to the Imperturbable and the Dimension of Nothingness, emphasizing the importance of overcoming attachments to achieve serenity and potentially rebirth in higher realms or final Nibbāna. The discourse concludes with the reminder to meditate diligently to avoid future regrets, highlighting the teachings on liberation through non-clinging to perceptions and identity views.

   The Tathagata compares the training of an accountant with the step by step spiritual path of his followers. But even with such a well explained path, the Tathagata can only show the way, and it is up to us to walk it.

  Amid rising military tensions after the Tathagata’s death, Venerable Ānanda is questioned about how the Saṅgha planned to continue in their teacher’s absence. As the Tathagata refused to appoint a successor, the teaching and practice that he laid down become the teacher, and the Saṅgha resolves issues by consensus.

  The Tathagata describes the process of insight as practiced by Venerable Sāriputta, detailing in great detail the different phenomena as they arise and pass away.

   A discourse on the prerequisites of right concentration that emphasizes the interrelationship and mutual support of all the factors of the eightfold path. It covers both the mundane and super mundane versions of the path.

   Surrounded by many well-practiced desciples, the Tathagata teaches mindfulness of breathing in detail, showing how it relates to the four kinds of mindfulness practice.

  This covers the first foundation of mindfulness, mindfulness of the body and all the different practices.

   The Tathagata describes his own practice of dwelling in emptiness.

  The Tathagata teaches on the importance of seclusion in order to enter fully into emptiness.

   A young disciple is unable to persuade a prince of the blessings of peace of mind. The Tathagata offers similes based on training an elephant that would have been successful, as this was a field the prince was familiar with.

   A lay person becomes confused when encouraged to develop the “limitless” and “expansive” liberations, and asks Venerable Anuruddha to explain whether they are the same or different.

   A second discourse set at the quarrel of Kosambi, this depicts the Tathagata, having failed to achieve reconciliation between the disputing desciples, leaving the monastery. He spends time in the wilderness before encountering an inspiring community of practicing disciples. There he discusses in detail obstacles to practice that he encountered before awakening.

  The Bhaddekarattasutta recounts a teaching by the Blessed One at Sāvatthī, where he instructs disciples on the importance of living in the present. He advises against dwelling on the past or longing for the future, emphasizing that what is past is gone and the future is uncertain. Instead, one should focus on the present moment, observing it clearly without attachment. This mindfulness and detachment help develop the mind. The Tathagata stresses the urgency of practicing diligently, as death could come at any moment, and there is no negotiating with mortality. Living ardently and mindfully each day and night is deemed having an excellent night, according to the peaceful sage. The disciples express their appreciation for this teaching.

   The Tathagata explains to a brahmin how your deeds in past lives affect you in this life.

   A detailed analysis of the six senses and the relation to emotional and cognitive processes.

   The Tathagata gives a brief and enigmatic statement on the ways consciousness may become attached. Venerable Mahākaccāna is invited by the deciples to draw out the implications.

   While staying overnight in a potter’s workshop, the Tathagata has a chance encounter with a disciple who does not recognize him. They have a long and profound discussion based on the four elements. This is one of the most insightful and moving discourses in the canon.

  The Tathāgata delivers a brief statement of the Four Noble Truths. Then Venerable Sāriputta expands upon it in detail, making this sutta one of the most complete teachings on the Four Noble Truths. Venerable Sāriputta shows how everything tied to the five aggregates is dukkha: The body is subject to birth, aging, and death. Pleasant, unpleasant, and neutral feelings are all impermanent. What we perceive changes over time. Awareness depends on external conditions and is not permanent. Venerable Sāriputta explains that The Root of Suffering is craving, the fuel for rebirth. The mind constantly grasps at things, creating attachment and suffering. Craving arises from ignorance—not understanding that everything is impermanent. Venerable Sāriputta describes Nibbāna as the complete cessation of craving. It is not a state of nothingness, but the freedom from all suffering and attachment. It is beyond birth and death—a state of peace and liberation. Nibbāna is not something one “attains” but the realization of the cessation of craving. Venerable Sāriputta breaks down each factor of the Eightfold Path, explaining how they work together. Right View: Understanding suffering, impermanence, and non-self. Right Intention: Developing renunciation, goodwill, and compassion. Right Speech, Action, and Livelihood: Establishing ethical conduct. Right Effort, Mindfulness, and Concentration: Training the mind to let go of craving.

  The Channovādasutta recounts an episode where the Tathagata's disciples, Sāriputta and Mahācunda, visit the gravely ill Channa at Vulture’s Peak. Channa expresses his intense suffering and contemplation of suicide. Sāriputta and Mahācunda offer help and encourage him to live, emphasizing the availability of necessities like food, medicine, and care. They engage Channa in a discussion about non-attachment to the physical senses and consciousness, highlighting the teaching on impermanence and non-self. Despite their counsel, Channa later takes his own life. The Tathagata later declares Channa blameless for his actions, emphasizing his spiritual understanding and liberation from physical suffering.

  The Cūḷarāhulovādasutta recounts a teaching given by the Tathagata to his son Rahula at Sāvatthī in the Jeta Grove. The Tathagata, after his morning alms, instructs Rahula on the impermanence and suffering associated with the eye, forms, consciousness, and other sensory experiences. He emphasizes that these transient and painful elements should not be identified as 'self'. Through a series of questions, the Tathagata guides Rahula to see that all components of sensory experience are impermanent, lead to suffering, and are not self. This realization leads Rahula to become disenchanted and dispassionate, ultimately liberating his mind from defilements. The discourse concludes with Rahula's enlightenment, marked by the arising of the Dhamma-eye, recognizing the transient nature of all phenomena.

   The Tathagata teaches how to contemplate the six senses from six perspectives, and discern the unsubstantial nature of all of them.

   Explains how insight into the six senses is integrated with the eightfold path and leads to liberation.

   In discussion with a group of householders, the Tathagata helps them to distinguish those spiritual practitioners who are truly worthy of respect.

  The Blessed One, while at Suveḷuvana in Gajaṅgala, engaged in a dialogue with Uttara, a student of the brahmin Pārāsiviya. Uttara explained that Pārāsiviya taught the development of faculties by not perceiving forms or sounds, which the Blessed One critiqued as equivalent to being blind or deaf. The Blessed One then taught the unsurpassed development of faculties in the discipline of the Noble One, emphasizing equanimity in response to sensory experiences. This involves recognizing the transient, conditioned nature of pleasant, unpleasant, or neutral sensations and maintaining equanimity. The discourse concludes with the Blessed One instructing on the importance of meditation and vigilance.

  The Tathagata is approached by a radiant deity in Jeta's Grove at Sāvatthī. The deity asks the Tathagata how he crossed over the "flood," a metaphor for the cycle of suffering and attachment in the world. The Tathagata responds cryptically, stating that he crossed the flood "without standing and without struggling." When the deity seeks clarification, the Tathagata explains that standing (resisting) caused him to sink, and struggling led to being swept away. Instead, by letting go of attachment and effort, he transcended the flood. The deity, recognizing the Tathagata's wisdom, praises him as a fully extinguished brahmin who has overcome worldly attachment without resistance. The Tathagata approves of the deity's understanding, and the deity pays homage before departing. The passage highlights the Tathagata's teaching of non-attachment and the Middle Way—neither clinging nor resisting—as the path to liberation.

  Five kings including King Pasenadi of Kosala were debating the highest form of sensual pleasures among form, sound, smell, taste, and tangible objects. Unable to reach a consensus, they decided to consult the Blessed One. Upon visiting him, the Blessed One explained that the highest of the five strands of sensual pleasures is subjective and varies per individual; what is most pleasing to one may not be to another. Thus, the highest pleasure for each person is what they find most satisfying in any given category. During this discussion, a lay follower named Candanaṅgalika expressed his agreement with the Blessed One's explanation.

  At Sāvatthī, King Pasenadi of Kosala visited the Blessed One and discussed the recent death of a wealthy householder named Anāthapiṇḍika. The king described how the deceased, despite his vast wealth, lived frugally and did not use his resources to provide for the well-being of his family, servants, or community, nor did he make offerings to ascetics and brahmins that could lead to happiness and spiritual merit. The king compared improperly used wealth to a clear, refreshing lotus pond that remains untouched and ultimately unused, emphasizing that wealth should be used wisely to ensure personal and communal well-being, rather than hoarded or squandered.

  At Sāvatthī, the nun Vajirā, after her morning alms round, settled in the Blind Man's Grove for meditation. Māra the Evil One tried to disturb her concentration by questioning the creation and cessation of beings. Vajirā recognized Māra and countered his questions by explaining that "being" is merely a conventional term used when the aggregates (formations) are present, similar to how "chariot" refers to an assembly of parts. She emphasized that only suffering arises and ceases. Realizing his failure, Māra vanished. This discourse is part of the first chapter of the Connected Discourses on Nuns.

  The Blessed One spent his final moments at Kusinara, delivering his last teachings to the disciples, emphasizing the impermanence of all conditioned things and the importance of diligence. He then progressed through various advanced meditative states, ultimately attaining final Nibbana. Key figures like Brahma Sahampati, Sakka, and Ananda expressed profound reflections on the nature of existence and the significance of the Tathagata's teachings at the moment of his passing. The Tathagata's journey through these states and his final attainment underscore the core Buddhist teachings on impermanence, suffering, and liberation.

  In Sāvatthī, a brahmin named Paccanīkasāta decided to challenge the teachings of the ascetic Gotama by opposing whatever he said. When they met, Gotama explained that a mind filled with opposition and hostility cannot comprehend well-spoken words. Only a calm and unresentful mind can truly understand. Impressed by Gotama's response, Paccanīkasāta praised him and declared himself a lifelong follower.

  A disciple residing in a forest in Kosala was plagued by harmful thoughts of sensuality, ill-will, and violence. The forest's guardian deity, concerned for the disciple's well-being, advised him to focus properly, abandon negative thoughts, and rely on the Teacher, the Dhamma, the Sangha, and his virtues. This guidance promised joy and the cessation of suffering. Inspired by the deity, the disciple felt a renewed sense of urgency in his spiritual practice.

  The Blessed One, while at Sāvatthī in Jeta's Grove, taught the monks about dependent origination. He explained that suffering arises in a sequence starting with ignorance and leading to aging, death, and despair. This chain also reverses, where the cessation of ignorance leads to the cessation of all subsequent states, culminating in the cessation of suffering. The monks were satisfied and delighted by his teachings.

  The Tathagata teaches monks about dependent origination, explaining it as a sequence starting with ignorance and leading to suffering through various stages including formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and finally aging and death. Each stage is defined in detail, such as different types of becoming, clinging, and craving. The Tathagata emphasizes that understanding and ceasing ignorance can lead to the cessation of this entire process and thus end suffering.

  The venerable Kaccānagotta asked the Blessed One about the nature of right view. The Tathagata explained that the world largely operates on the duality of existence and nonexistence. He taught that true wisdom sees beyond these concepts, recognizing neither nonexistence nor existence of the world. The world is often trapped in attachment and identity, but right view involves understanding the impermanence of suffering without clinging to notions of self. The Tathagata emphasized avoiding the extremes of "everything exists" and "nothing exists," instead teaching the Middle Way, which links ignorance to the arising and cessation of suffering through dependent origination.

  The Tathagata explained the difference between a fool and a wise person. Both experience life through the body and senses, influenced by ignorance and craving. However, the fool remains trapped in this cycle of rebirth and suffering due to unaddressed ignorance and craving, failing to live a holy life aimed at ending suffering. In contrast, the wise person overcomes ignorance and craving, lives the holy life, and upon death, is not reborn, thus escaping the cycle of suffering. This distinction highlights the importance of living a holy life to achieve liberation.

  The Tathagata teaches that the destruction of taints is achieved by those who know and see the true nature of form, feeling, perception, formations, and consciousness, including their arising and cessation. He emphasizes that the knowledge leading to the destruction of taints is conditioned by liberation, which in turn is supported by a sequence of conditions: dispassion, disenchantment, knowledge and vision of things as they are, concentration, happiness, tranquility, joy, rapture, faith, suffering, birth, becoming, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and ultimately ignorance. Each step is necessary for the subsequent one, illustrating a cascading effect similar to rainwater flowing from mountains to the ocean.

   Sāriputta is asked by Venerable Bhūmija as to the origin of pleasure and pain. He replies that the Tathagata teaches that pleasure and pain originate by conditions. Moreover, all those who offer opinions on this question are themselves part of the web of conditions, as they cannot state their views without contact.

  The Blessed One taught that ignorance leads to volitional formations, which in turn lead to consciousness, culminating in the entire mass of suffering. Aging and death, described as the deterioration and eventual demise of beings, arise from birth. The cessation of aging and death, as well as volitional formations, is achieved through the Noble Eightfold Path, which includes right view, intention, speech, action, livelihood, effort, mindfulness, and concentration. Understanding these processes and their cessation makes one a noble disciple, accomplished in view and wisdom, and on the path to the deathless.

  Intentions, plans, and latent tendencies sustain consciousness, leading to future existence and suffering, including birth, aging, and death. However, if one eliminates intentions, plans, and latent tendencies, consciousness does not continue, preventing future existence and the associated suffering. This cessation of consciousness halts the cycle of suffering.

  The householder Anāthapiṇḍika visited the Blessed One. The Tathagata explained that a noble disciple who has calmed five dangers and hostilities—arising from killing, theft, sexual misconduct, false speech, and intoxication—can consider themselves free from lower realms and destined for enlightenment. This disciple also possesses four factors of stream-entry: unwavering confidence in the Tathagata, Dhamma, and Sangha, and virtues leading to concentration. Additionally, they understand the noble method of dependent origination, recognizing the causal relationships that lead to suffering and its cessation.

  The Blessed One explained the arising and cessation of suffering to the disciples. He taught that suffering arises from the process beginning with sensory contact (eye and forms, ear and sounds, etc.), leading to consciousness, contact, feeling, and ultimately craving. Conversely, the cessation of suffering involves the same sensory processes but ends with the complete fading and cessation of craving, leading to the cessation of clinging, becoming, birth, and consequently all forms of suffering and despair. This cycle applies to all senses, including the mind.

  The Blessed One taught disciples about the arising and cessation of the world. He explained that the world arises dependent on sensory experiences (eye and forms, ear and sounds, etc.) leading to consciousness, contact, feeling, craving, clinging, becoming, birth, and subsequently suffering (aging, death, sorrow, etc.). Conversely, the cessation of the world occurs through the fading and cessation of craving, leading to the end of clinging, becoming, and the entire mass of suffering. This process applies to all senses and their respective consciousnesses.

  A desciple should thoroughly investigate the causes of suffering in accordance with dependent origination. If someone who still has ignorance makes a choice, their consciousness fares on to a suitable state of existence. But one who has eradicated ignorance is detached and is not reborn anywhere.

  The discourse explains the cycle of suffering linked to clinging. Seeing gratification in clingable things increases craving, leading to clinging, existence, birth, and consequently to aging, death, and various forms of suffering. This cycle is likened to a fire sustained by fuel. Conversely, perceiving the danger in clingable things leads to the cessation of craving and clinging, halting the cycle and extinguishing suffering, similar to a fire that goes out when not fed. Thus, understanding the dangers in clingable things can end suffering.

  The Blessed One, while in Sāvatthī, taught that an uninstructed ordinary person might disengage from their physical body, recognizing its impermanence. However, they struggle to detach from the mind or consciousness due to long-held beliefs of self-identity. Unlike the body, which may last many years, the mind constantly changes, similar to a discipleey swinging between branches. A well-instructed noble disciple understands dependent origination and the transient nature of all mental formations, leading to disenchantment and liberation from suffering, ultimately realizing the cessation of the cycle of rebirth.

   An ignorant person might become free of attachment to their body, but not their mind. Still, it would be better to attach to the body, as it is less changeable than the mind. But a noble disciple reflects on dependent origination.

  At Sāvatthi, the Tathagata taught that there are four nutriments essential for beings: physical food, contact, mental volition, and consciousness. He illustrated each with vivid analogies to emphasize their importance and how they should be perceived: 1. **Physical Food**: Like a desperate couple in a forest who, to survive, eat their only child, physical food should be seen as a means of survival, not for pleasure or beauty. Understanding this curbs lust for sensual pleasures and breaks worldly fetters. 2. **Contact**: Compared to a diseased cow bitten wherever it leans, contact should be understood as a source of inevitable suffering. Fully understanding contact leads to understanding the three feelings (pleasant, unpleasant, neutral), completing a disciple's task. 3. **Mental Volition**: Likened to a man dragged towards a fiery pit, mental volition should be seen as a force that can lead to suffering if not understood. Understanding it fully reveals the nature of the three cravings (sensual pleasures, existence, non-existence), completing a disciple's spiritual work. 4. **Consciousness**: Illustrated by a bandit repeatedly speared, consciousness should be viewed as a form of nourishment that, when fully understood along with name and form, leaves nothing more for a noble disciple to accomplish. These teachings emphasize the importance of understanding these four nutriments to transcend suffering and achieve spiritual liberation.

  At Sāvatthi, the Tathagata teaches that there are four nutriments essential for beings: physical food, contact, mental volition, and consciousness. He explains that craving for these nutriments leads to consciousness becoming established, which in turn leads to the descent of name-and-form, growth of formations, and ultimately future rebirth, birth, aging, and death, all of which are sources of suffering. Conversely, absence of craving prevents this chain of events, leading to the absence of rebirth and subsequent suffering. This teaching highlights the importance of non-attachment to overcome suffering.

  Venerable Sāriputta and Venerable Mahākoṭṭhika discussed the nature of aging, death, and other existential elements at Deer Park in Bārāṇasī. Sāriputta explained that aging, death, birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, and consciousness are neither self-made nor other-made but arise due to specific conditions. He used the analogy of two bundles of reeds leaning against each other to illustrate the interdependent origination and cessation of these phenomena, emphasizing that the cessation of one leads to the cessation of the others, ultimately leading to the cessation of suffering. This understanding is crucial for a disciple to be considered a true teacher, practitioner, and one who has attained Nibbāna.

  The Tathagata used a speck of dust on his fingernail to illustrate a point to the disciples. He compared the tiny amount of dust to the vastness of the earth, highlighting that the earth was immensely greater. Similarly, he explained that for a noble disciple who has attained right view and made a breakthrough in understanding the Dhamma, the suffering that remains is negligible compared to the vast amount of suffering that has been overcome. This demonstrates the profound benefit of realizing the Dhamma.

  The Tathagata taught about seven elements: radiance, beauty, infinite space, infinite consciousness, nothingness, neither perception nor non-perception, and cessation of perception and feeling. Each element is dependent on another, such as radiance on darkness, and beauty on ugliness. The elements of infinite space, infinite consciousness, and nothingness are sequentially dependent on each other. These elements can be attained through various stages of perception and cessation, with the final element, cessation of perception and feeling, dependent on the complete cessation.

  The Tathagata recounted his time as a Bodhisattva, reflecting on the nature of the four elements—earth, water, fire, and air. He contemplated their pleasures, which arise from dependence on them, and their dangers, rooted in their impermanence and susceptibility to suffering. The escape from each element, he realized, lies in abandoning desire and lust for it. Understanding these truths about the elements led him to supreme enlightenment and the realization of his unshakable liberation, marking his final rebirth.

  The Tathagata, speaking at Sāvatthī, taught that the cycle of rebirths is beginningless, perpetuated by ignorance and craving. He posed a question to the disciples about whether the tears shed due to suffering in countless rebirths were greater than the water in the four great oceans. The disciples agreed that their tears were indeed greater. Tathagata confirmed this, listing the repeated personal losses experienced over many lifetimes, emphasizing the immense sorrow endured. He concluded that understanding the endless nature of rebirth should lead to disenchantment, dispassion, and ultimately liberation.

  A disciple asked the Blessed One about the length of an eon. The Tathagata explained that an eon is immensely long, difficult to quantify in years. He used an analogy of a massive, solid mountain being worn away by a fine cloth stroked once every hundred years, stating that the mountain would erode faster than an eon would pass. He emphasized the vastness of time by mentioning the countless eons that have already passed, underscoring the endless cycle of rebirths. This led to the conclusion that one should aim to become disenchanted and liberated from all worldly formations.

  The Blessed One, while in Sāvatthī, taught disciples about the endless cycle of existence (saṁsāra), highlighting that its beginning is unknown due to ignorance and craving. He emphasized the long-standing suffering endured and advocated for disenchantment with all formations, promoting dispassion and liberation as the path to overcome this perpetual cycle.

  The Tathagata compared the future of his teachings to a drum called 'Summoner' used by the Dasārahas, which over time was repaired with pegs until its original form was lost. He predicted that disciples in the future would ignore his profound teachings connected with emptiness, favoring instead attractive, poetically composed discourses by disciples. He warned that this would lead to the disappearance of his deep teachings. Therefore, he urged disciples to focus on understanding and mastering his original, profound discourses.

  The Kolita Sutta recounts an experience of Venerable Mahāmoggallāna at Sāvatthī in Jeta’s Grove. Mahāmoggallāna, in seclusion, pondered the meaning of "noble silence," realizing it referred to the state of the second jhāna—characterized by internal confidence, unification of mind, absence of thought, and joy from concentration. Despite initial distractions, he achieved this state following the Tathagata's advice to focus and stabilize his mind in noble silence. This attainment exemplified profound spiritual knowledge assisted by the Tathagata.

   The householder Nakulapitā asks the Tathagata for help in coping with old age. The Tathagata says to reflect: “Even though I am afflicted in body, my mind will be unafflicted.” Later Sāriputta explains this in terms of the five aggregates.

  The Samādhisutta emphasizes the importance of concentration for disciples to perceive reality clearly. It explains that understanding the nature of form, feeling, perception, formations, and consciousness involves recognizing their arising and passing away. Arising occurs when one delights in and clings to these elements, leading to a cycle of becoming, birth, and suffering. Conversely, passing away happens when one does not delight in or cling to these elements, leading to the cessation of suffering. This understanding helps disciples grasp the transient nature of existence and the root of suffering.

  From Sāvatthi, the Khandhasutta teaches about the five aggregates and the five clinging aggregates. The five aggregates include form, feeling, perception, formations, and consciousness, encompassing all states whether past, present, or future, and varying in nature (internal/external, gross/subtle). The five clinging aggregates are similar but are characterized by being tainted and subject to clinging. This teaching highlights the nature of existence and attachment in philosophy.

  Originating in Sāvatthī, the discourse emphasizes that attachment prevents liberation, while detachment leads to freedom. Consciousness, when attached to form, feeling, perception, or mental formations, remains dependent and continues to grow. Liberation is unattainable if consciousness is described independently of these elements. A disciple liberates consciousness by abandoning desire for these elements, cutting off their support. An unestablished consciousness is stable, content, and unagitated, ultimately achieving final Nibbāna, signifying the end of rebirth and fulfillment of the holy life.

  At Sāvatthi, the Tathagata discusses five types of seeds (root, stem, joint, fruit, and seeds themselves) to illustrate the conditions necessary for growth. He explains that these seeds, if unbroken and well-kept, require earth and water to grow. Similarly, consciousness needs a foundation (form, feeling, perception, formations) and delight as moisture to expand. The Tathagata emphasizes that describing consciousness's changes independent of these elements is impossible. Liberation from lust for these elements leads to the cessation of consciousness's establishment and growth, resulting in stability, contentment, and ultimately Nibbāna, signifying the end of rebirth and suffering.

  The Upādānaparipavatta Sutta discusses the five aggregates of clinging: form, feeling, perception, mental formations, and consciousness. The Tathagata explains that he did not claim enlightenment until he fully understood these aggregates in their four aspects: understanding each aggregate, its arising, its cessation, and the path leading to its cessation. This path is the Noble Eightfold Path, which includes right view, intention, speech, action, livelihood, effort, mindfulness, and concentration. The sutta emphasizes that true understanding and practice of these principles lead to disillusionment, dispassion, and cessation of clinging, resulting in complete liberation and the end of the cycle of rebirth.

   To be fully accomplished, a desciple should investigate the five aggregates in light of the four noble truths, as well as their gratification, drawback, and escape. In addition, they should investigate the elements, sense fields, and dependent origination.

  The Blessed One, while in Benares at the Deer Park in Isipatana, taught the group of five disciples about the concept of non-self. He explained that form, feeling, perception, formations, and consciousness are all non-self because they lead to affliction and cannot be controlled as one wishes (e.g., "Let my form be thus; let my form not be thus"). He emphasized that all these elements are impermanent and lead to suffering, thus they should not be regarded as 'This is mine, this I am, this is my self'. Recognizing their true nature leads to disenchantment, dispassion, and ultimately liberation. The disciples, understanding this, were liberated from mental taints.

  In the Discourse to Mahāli, the Tathagata, while in Vesālī, refutes Pūraṇa Kassapa's claim that beings are defiled and purified without cause or condition. He explains to Mahāli that both defilement and purification of beings have specific causes and conditions. Defilement occurs because beings become enamored with the pleasurable aspects of form, feeling, perception, formations, and consciousness, leading to attachment and subsequent defilement. Conversely, purification happens when beings recognize these elements as suffering, leading to disenchantment, dispassion, and ultimately purification. Thus, both processes are conditional and not arbitrary.

   One of the most extensive discourses in this collection begins with the Tathagata saying that when anyone recollects a past life, all they are recollecting is the five aggregates. He then gives a distinctive set of definitions of the aggregates in terms of their functions, and discusses them from various aspects.

  During a full moon night in Sāvatthī, the Blessed One, surrounded by disciples, engaged in a deep discussion on the nature of the five aggregates subject to clinging: form, feeling, perception, formations, and consciousness. He explained that these aggregates are rooted in desire and lust, which constitute clinging. The disciple inquired about the nature, variation, and manifestation of these aggregates, to which the Blessed One responded by detailing their conditions and causes, such as the four great elements and contact. The discussion also covered identity view, highlighting how it arises from misconceptions about the self in relation to the aggregates and is prevented by correct understanding and discipline in Dhamma. The dialogue further explored the impermanence and suffering associated with these aggregates and the path to liberation through the removal of desire and lust. The Blessed One emphasized the importance of seeing all forms of existence as not-self to prevent conceit and the illusion of self.

   Venerable Yamaka had the wrong view that one whose defilements have ended is annihilated at death. The disciples ask Sāriputta to help, and he asks Yamaka whether the Realized One in this very life may be identified as one of the aggregates, or apart from them. Convinced, Yamaka lets go of his view and sees the Dhamma.

  The Blessed One was staying in Rajagaha when he received a message that the venerable Assaji was gravely ill. Assaji's attendants conveyed his homage and requested the Blessed One's visit. The Tathagata visited Assaji, who expressed that his condition was worsening and he felt remorse and regret despite having no moral misconduct. The Tathagata taught Assaji about the impermanence of form and feelings, emphasizing that understanding this leads to dispassion and liberation of the mind. He explained that all sensations should be experienced detachedly, as they are impermanent and not to be clung to, leading to peace upon the body's demise, similar to an extinguishing lamp when its fuel is spent.

  Originating in Sāvatthi, the discourse emphasizes that a proponent of the Dhamma does not argue with the world but aligns with the wisdom of the wise. The wise do not see form, feeling, perception, mental formations, and consciousness as permanent or stable; they are recognized as impermanent and subject to change. The Tathāgata fully understands these worldly conditions and clarifies them for others. Those who fail to understand these teachings are described as blind and ignorant. The Tathagata, likened to a lotus unsoiled by water, lives in the world but remains unaffected by it.

  The Blessed One, while at Ayujjhā on the Ganges riverbank, taught disciples about the nature of existence using various similes. He compared form, feeling, perception, formations, and consciousness to transient and insubstantial phenomena like foam, water bubbles, mirages, banana trees, and illusions. By observing and investigating these wisely, they appear empty and void of substance. This understanding leads a learned noble disciple to become disenchanted and dispassionate, ultimately achieving liberation. The Tathagata emphasized the importance of diligent investigation and mindfulness to see beyond the superficial and recognize the essenceless nature of all aggregates, urging disciples to seek liberation with the urgency of a head on fire.

  In Sāvatthi, a disciple asked the Blessed One if any form, feeling, perception, formation, or consciousness is permanent and unchanging. The Tathagata responded that none of these are permanent; all are subject to change and impermanence. He illustrated this by showing a bit of dust on his fingernail, emphasizing that even such a small amount is not eternal. This impermanence underlines the essence of the holy life, which is aimed at the complete ending of suffering, as permanence would negate the need for such spiritual pursuits. The disciple acknowledged this impermanence, leading to a deeper understanding of the transient nature of existence.

  Originating in Sāvatthi, the Gaddulabaddhasutta teaches that samsara, the cycle of existence, has no discernible beginning and is perpetuated by ignorance and craving. It illustrates the persistence of suffering through metaphors of the great ocean drying up, the mountain Sineru burning, and the earth perishing, yet suffering for beings continues. This Sutta compares uninstructed individuals to a dog tied to a post, endlessly circling yet bound by attachments to physical and mental forms, which leads to continuous suffering. In contrast, the instructed noble disciple does not identify with these forms and thus breaks free from the cycle of suffering, achieving liberation.

   Contemplating the arising and falling away of the Five Aggregates leads to knowing and liberation, but this may not be immediately apparent. The Tathagata illustrates this with similes of a hen brooding on her eggs, the wearing away of an axe handle, and the rotting of a ship’s rigging.

  The Aniccasaññā Sutta emphasizes that the perception of impermanence, when fully developed and cultivated, eradicates all forms of desire and ignorance, including the attachment to self-identity ('I' or 'mine'). The sutta uses various metaphors, such as a farmer cutting roots with a sickle and a fisherman shaking a fish, to illustrate how this perception, like a powerful tool, effectively eliminates sensual desires and the notion of self. It also explains that understanding the impermanence of all phenomena, including form and consciousness, is key to overcoming these attachments.

  In Sāvatthī, the Tathagata teaches about phenomena that require full understanding, which include form, feeling, perception, formations, and consciousness. Full understanding is defined as the destruction of lust, hatred, and delusion. The person who achieves this state is known as an Arahant, a venerable individual identified by name and clan. This teaching is presented as the fourth in a series.

   Mahākoṭṭhita asks what an ethical desciple should focus on, and Sāriputta replies that if they focus on aggregates as impermanent, etc. they may become a stream-enterer. A stream-enterer contemplating in the same way may become a non-returner, a once-returner, and a perfected one.

   Mahākoṭṭhita asks what an educated deciple should focus on, and Sāriputta replies that if they focus on aggregates as impermanent, etc. they may become a stream-enterer. A stream-enterer contemplating in the same way may become a non-returner, a once-returner, and a perfected one.

  In Sāvatthī, a disciple asked the Blessed One about ignorance and knowing. Ignorance, the Tathagata explained, is when an ordinary person lacks understanding of the true nature of arising and vanishing in form, feeling, perception, formations, and consciousness. This lack of understanding binds one in ignorance. Conversely, knowing is when a learned noble disciple comprehends these phenomena as they truly are, which endows them with knowledge. This understanding liberates them from ignorance.

  Venerable Sāriputta and Venerable Mahākoṭṭhika were at Isipatana near Benares. Mahākoṭṭhika, after his retreat, asked Sāriputta to define ignorance. Sāriputta explained that ignorance is the lack of understanding by an ordinary person that form, feeling, perception, choices, and consciousness are phenomena that arise and pass away. This lack of understanding is how one is mired in ignorance.

   One with faith in the teachings on the six interior sense fields is called a “follower by faith”, while someone with conceptual understanding is called a “follower of the teachings”. But someone who sees them directly is called a stream-enterer.

  In Sāvatthī, it is taught that all sensory experiences—forms, sounds, smells, tastes, tangibles, and mental phenomena—are impermanent and constantly changing. Those who have faith in these teachings are deemed 'followers of faith,' set on a righteous path, aligned with noble ones, and protected from rebirth in lower realms. They are assured of achieving at least the initial stage of enlightenment, known as stream-entry. Similarly, those who intellectually reflect on these teachings are also safeguarded from lower rebirths and destined for enlightenment. The deepest understanding and realization of these teachings define a 'stream-enterer,' who is securely on the path to enlightenment, immune to spiritual decline.

  Originating in Sāvatthi, the discourse emphasizes the impermanence of form, feeling, perception, formations, and consciousness, all subject to change. Those who have faith in these teachings are deemed faith-followers, entering a superior spiritual plane and avoiding rebirth in lower realms. Accepting these teachings, even minimally, prevents one from actions leading to negative rebirths and ensures realization of stream-entry. Understanding these teachings qualifies one as a 'stream-enterer,' destined for full awakening and protected from spiritual decline.

  The discourse explains that attachment to sensory experiences (eye, ear, nose, tongue, body, mind) arises because of the enjoyment they provide. However, there is also inherent danger in these attachments, leading to disenchantment. Liberation from these attachments is possible through recognizing the true nature of enjoyment, danger, and the means of escape. Understanding these aspects as they truly are enables beings to transcend worldly attachments and achieve a state of freedom and detachment.

  The Dutiyanoceassādasutta teaches that beings are attached to forms, sounds, smells, tastes, tactile sensations, and mental phenomena because they find gratification in them. However, they also become disenchanted due to the inherent dangers in these phenomena. Liberation is possible because there is an escape from each. True freedom comes from understanding the nature of gratification, danger, and escape in these phenomena, leading to detachment and release from worldly attachments.

  The First Discourse on the Arising of Suffering explains that the existence and functions of the senses (eye, ear, nose, tongue, body, and mind) lead to suffering, disease, aging, and death. Conversely, the cessation or ending of these sensory functions results in the cessation of suffering, diseases, and the disappearance of aging and death.

  The Second Discourse on the Arising of Suffering explains that the existence and continuation of forms, sounds, smells, tastes, tangibles, and mental phenomena lead to suffering, disease, aging, and death. Conversely, their cessation, appeasement, and disappearance result in the end of suffering, diseases, and the cessation of aging and death.

  The Sabbasutta teaches that "all" encompasses the eye and forms, ear and sounds, nose and smells, tongue and tastes, body and tangible objects, and mind with mental phenomena. If a disciple claims to know all through direct experience, he would be unable to explain it when questioned, leading to confusion due to the inherent nature of that experience.

  The Dhamma teaches the abandonment of all sensory and mental attachments. This includes the senses (eye, tongue, body, mind), their objects (forms, tastes, phenomena), consciousness, and contact related to these senses. Additionally, any feelings arising from these contacts, whether pleasant, painful, or neutral, should also be abandoned. This comprehensive detachment from sensory and mental processes is the path to liberation.

  At Gayā, the Blessed One taught a thousand disciples that all sensory experiences are "burning" with the fires of lust, hatred, and delusion, leading to suffering and despair. This includes the senses like the eye and mind, and their respective objects and consciousness. Recognizing this, a wise disciple becomes disenchanted and dispassionate, leading to liberation from suffering and the cycle of rebirth. The disciples were enlightened by this teaching, achieving liberation during the discourse.

   Venerable Migajāla asks how one lives alone, and how with a partner. The Tathagata says that so long as one is bound by desire to the senses, one lives with a partner. A desciple free of such desire dwells alone, even if they live in close association with worldly people.

  Samiddhi asks about the concept of the "world." The response clarifies that the world exists where sensory and mental faculties (eye, ear, nose, tongue, body, mind) and their corresponding objects and consciousnesses are present. Conversely, where these faculties and their interactions are absent, there is no world. This dialogue highlights the understanding of the world as sensory and mental processes.

  In Sāvatthi, a disciple requested the Tathagata to visit a gravely ill, new disciple at a monastery. Upon arrival, the Tathagata conversed with the sick disciple, who expressed his inability to endure his suffering and his lack of understanding of the Dhamma for conduct purification. The Tathagata clarified that the Dhamma primarily aims to eliminate lust and taught the impermanence of sensory faculties and the resultant suffering. Recognizing their impermanence leads to dispassion and liberation. The sick disciple, enlightened by this teaching, realized that all that arises will also cease.

  A disciple inquires about abandoning one thing to eradicate ignorance and gain true knowledge. The answer is to abandon ignorance itself. True knowledge arises when a disciple realizes that all things are not worth adhering to. This understanding leads to a direct and full comprehension of all things, altering perception of the sensory and mental experiences. By seeing everything differently, including the processes of consciousness and contact, the disciple transcends ordinary perceptions, leading to the abandonment of ignorance and the emergence of true knowledge.

  Venerable Ānanda asked the Blessed One to teach him the Dhamma briefly to aid his solitary spiritual practice. The Tathagata questioned Ānanda on the impermanence of the eye, form, and consciousness, establishing that what is impermanent also brings suffering and is not fit to be regarded as self. This pattern continued with other senses and their consciousnesses. Recognizing their impermanence and suffering leads a noble disciple to disenchantment and dispassion, culminating in liberation and the understanding that one has completed what needs to be done, with no further rebirths.

   Venerable Māluṅkyaputta asks for a teaching to take on retreat. The Tathagata wonders how to teach an old disciple like him, then questions him on his desire for sense experience that has been or might be, and encourages him to simply let sense experience be. Māluṅkyaputta says he understands, and expands the Tathagata’s teaching in a series of verses.

  The Pamādavihārīsutta teaches about the consequences of dwelling negligently versus diligently. Negligent dwelling involves unrestrained sensory faculties (eye, tongue, mind), leading to distraction and a cascade of negative states: lack of joy, absence of rapture, no tranquility, suffering, and an unconcentrated mind. This results in phenomena not manifesting, defining negligent dwelling. Conversely, diligent dwelling involves restrained faculties, leading to an undistracted mind, joy, rapture, tranquility, happiness, and a concentrated mind, allowing phenomena to manifest, defining diligent dwelling.

  The Discourse on Restraint teaches about the importance of restraint for disciples. Lack of restraint occurs when a disciple delights in and clings to desirable sensory and mental phenomena, leading to a decline in wholesome states. Conversely, restraint is demonstrated when a disciple does not engage with these enticing phenomena, maintaining their wholesome states. This practice of restraint versus lack of restraint is crucial for spiritual progress, as defined by the Blessed One.

   While practicing for awakening, the Tathagata reflected that he should be diligent when his mind strayed to sense pleasures of the past, future, or present. He urges the desciples to realize that place where the senses completely cease, and they ask Ānanda to explain this to them.

  The Discourse on the Cessation of Action teaches about old actions (sensory experiences like sight and sound), new actions (current actions by body, speech, or mind), the cessation of actions (liberation through stopping bodily, verbal, and mental actions), and the path to this cessation, which is the Noble Eightfold Path (right view, intention, speech, action, livelihood, effort, mindfulness, concentration). The discourse emphasizes practice and diligence for disciples, guiding them towards liberation and spiritual welfare.

  The holy life under ascetic Gotama is lived for the full understanding of suffering. This includes the suffering associated with the senses such as the eye, forms, eye-consciousness, and eye-contact, as well as the feelings that arise from these contacts, whether pleasant, painful, or neutral. The same applies to other senses like the tongue and the mind. The purpose of the holy life is to fully understand all these aspects of suffering.

  The Sutta instructs disciples to focus attentively on the impermanence of sensory faculties (eye, ear, nose, tongue, body, and mind). By recognizing their transient nature, disciples become disenchanted, leading to the destruction of delight and lust. This process ultimately liberates the mind.

  A disciple asked the Blessed One how to abandon wrong view. The Blessed One explained that recognizing the impermanence of the eye, forms, eye-consciousness, eye-contact, and all feelings arising from mind-contact as impermanent leads to the abandonment of wrong view. This understanding helps one see the transient nature of these elements, thus relinquishing incorrect perceptions.

  A disciple asks how to abandon identity view. The response is that identity view is abandoned by recognizing all elements of perception—such as the eye, forms, eye-consciousness, and eye-contact—as sources of suffering. This extends to all feelings arising from mind-contact, whether pleasant, painful, or neutral. By perceiving these as suffering, one can abandon identity view.

  The Fire Sermon, taught by the Tathagata to disciples, emphasizes the dangers of sensory attachments. It asserts that it is preferable to endure physical pain, such as being pierced by a red-hot iron, than to indulge in the sensory pleasures of sight, sound, smell, taste, and touch. Attachment to these can lead to rebirth in lower realms like hell or as an animal. The sermon encourages reflection on the impermanence of sensory faculties and their objects, leading to disenchantment and dispassion. Through this process, one can achieve liberation, understanding that the cycle of rebirth has been broken and the spiritual journey completed. This teaching is a core part of philosophy, highlighting the transient nature of worldly experiences and the path to spiritual freedom.

  In the Kummopamasutta, a tortoise and a jackal both forage on a riverbank. The tortoise, seeing the jackal, retracts into its shell for protection, while the jackal waits to attack if the tortoise exposes itself. The tortoise remains protected by staying withdrawn, causing the jackal to eventually leave. This story is used to teach disciples about guarding their senses against Māra the Evil One, who seeks vulnerabilities in their faculties of sight, hearing, smell, taste, touch, and mind. Disciples are advised to practice restraint and protect their senses to prevent unwholesome states and keep Māra at bay, similar to the tortoise's defense strategy.

   The Tathagata is invited to teach in a new hall in Kapilavatthu. Late at night, after teaching the Sakyans, the Tathagata invites Moggallāna to teach. He speaks on the mental corruption that flows from attachment to the senses.

  One should restrain the senses like a farmer watching over a field. The Tathagata gives the parable of a man bewitched when he first hears a lute. He takes apart the instrument in search of the sound, but is disillusioned when no sound is found.

  If we are to transcend the animal and human realms, we must stop acting like animals and stop being mindlessly controlled by our desires. Our six senses ought to be viewed as animals within ourselves, seeking pleasure and avoiding displeasure in the world. The senses are like a snake, a crocodile, a bird, a dog, a jackal, and a monkey all tied up together in our body, pulling in all different directions towards their natural habitat, which are pleasant sights, thoughts, tastes, tactile sensations and smell. Mindfulness of the body is like a post that keeps these animals tied to a leash, restraining the senses from mindlessly following their desires.

  Both unlearned ordinary people and learned noble disciples experience pleasant, painful, and neutral feelings. The key difference lies in their reactions to these feelings. An ordinary person reacts to painful feelings with emotional distress and seeks relief in sensual pleasures, thus remaining attached to suffering due to ignorance of true escape. In contrast, a learned noble disciple does not react emotionally to pain, does not seek sensual pleasure, and understands the true nature of feelings, including their origin, danger, and escape, remaining detached from suffering. This understanding and detachment mark the profound difference between ordinary individuals and noble disciples in handling life experiences.

  The Blessed One, while staying in Vesālī, taught disciples about mindfulness and clear comprehension. He emphasized the importance of being aware and understanding the impermanence of the body and feelings, whether pleasant, painful, or neutral. Disciples are instructed to observe their actions and feelings with clear comprehension, recognizing their dependence on the impermanent body. This awareness leads to the abandonment of lust, aversion, and ignorance, fostering detachment from transient feelings and understanding their limitation to the body and life.

  The Tathagata explains that three types of feelings—pleasant, painful, and neutral—arise from and are rooted in sensory contact. Each feeling emerges when there is contact of a corresponding nature and ceases when that contact ends, similar to how fire from rubbing sticks subsides when the action stops. This teaching highlights the transient nature of feelings, emphasizing their dependence on contact.

  A disciple asked the Blessed One about his statement that all feelings, including pleasant, painful, and neutral, are forms of suffering. The Tathagata confirmed this, explaining that suffering arises from the impermanence and cessation of these feelings. He also discussed the progressive cessation of mental and physical formations through the attainment of higher states of jhānas and the ultimate cessation of perception and feeling. This leads to the calming of formations and the cessation of lust, hatred, and delusion for one whose taints are destroyed.

  The Venerable Sāriputta, while in Nālaka, Magadha, was approached by the wanderer Jambukhādaka. After greetings, Jambukhādaka inquired about Nibbāna, which Sāriputta described as the destruction of lust, hatred, and delusion. Jambukhādaka then asked about the path to achieve Nibbāna, to which Sāriputta explained it as the Noble Eightfold Path, consisting of right view, intention, speech, action, livelihood, effort, mindfulness, and concentration. Jambukhādaka acknowledged the path's value and the importance of being heedful.

  Venerable Mahāmoggallāna, while in seclusion at Sāvatthī's Jeta's Grove, reflected on the nature of the first jhana. He described it as a state entered by being secluded from sensual pleasures and unwholesome states, characterized by thought, examination, rapture, and happiness born of seclusion. Despite challenges from sensual perceptions, he was urged by the Tathagata to maintain focus and stabilize his mind in this state. Mahāmoggallāna eventually mastered the first jhana, acknowledging the significant support and guidance from the Tathagata in achieving deep spiritual insight.

  Venerable Kāmabhū, staying in the Ambātaka Forest, was approached by householder Citta who inquired about formations. Kāmabhū explained there are three: bodily (in-breathing and out-breathing), verbal (initial and sustained thought), and mental (perception and feeling) formations. Citta further questioned the cessation of perception and feeling, learning it occurs without conscious intent but as a result of prior mental development. The sequence of cessation starts with verbal, then bodily, then mental formations. In contrast to death, a disciple in this state maintains life and clarity. Emerging from this state, mental formation arises first, followed by bodily and verbal. The disciple's mind post-cessation inclines towards seclusion, and the key factors aiding this attainment are calm and insight.

   Venerable Godatta asks Citta whether the liberations of measurelessness, nothingness, emptiness, and signlessness are different states, or just different words for the same thing. Citta explains that they are both: they are terms for different experiences, but may also be used of perfection or arahantship.

   Talapuṭa the head of a troupe of performers asks the Tathagata whether the belief that performers have a good rebirth is correct. The Tathagata tries to dissuade him, but ultimately reveals that by inciting lust they head to a bad rebirth. Talapuṭa is distressed and asks to ordain.

  The Asaṅkhatasutta teaches about the Unconditioned, defined as the destruction of lust, hatred, and delusion. The path to the Unconditioned includes various forms of concentration and mindfulness, focusing on the body, feelings, mind, and phenomena, as well as developing spiritual powers and faculties like faith, energy, and wisdom. The Tathagata emphasizes the importance of practice and diligence in this pursuit, instructing disciples to use solitude and dispassion to achieve cessation and relinquishment, ultimately leading to the Unconditioned.

   The wanderer Vacchagotta reports to the Tathagata a conversation among ascetics on the views of the six heretical teachers as to where a perfected one is reborn. Unsure of what the Tathagata’s position was, he asks how it is to be understood. The Tathagata says it is like a flame that burns dependent on fuel, and goes out when that fuel is extinguished.

   Ānanda sees the brahmin Jāṇussoṇi resplendent on his all-white chariot. He asks the Tathagata whether there is a similarly divine vehicle in the training. The Tathagata responds by drawing a detailed set of analogies between the eightfold path and a chariot.

  A disciple approached the Blessed One at Sāvatthī, inquiring about the meaning of "the removal of lust, hatred, and delusion." The Blessed One explained that these terms refer to Nibbāna, characterized by the destruction of these taints. Further, the disciple asked about "the deathless," to which the Blessed One replied that the deathless is the destruction of lust, hatred, and delusion, achievable through the Noble Eightfold Path, which includes right view through right concentration.

  At Sāvatthi, the Blessed One taught the disciples the noble eightfold path, which includes right view, intention, speech, action, livelihood, effort, mindfulness, and concentration. Right view involves understanding the nature of suffering and its cessation. Right intention encompasses renunciation, non-ill will, and harmlessness. Right speech means avoiding falsehood, divisiveness, harshness, and idle chatter. Right action involves abstaining from harming life, theft, and sexual misconduct. Right livelihood requires rejecting wrong ways of earning and choosing ethical means. Right effort is about preventing and abandoning negative states while cultivating and maintaining positive ones. Right mindfulness involves focused contemplation of body, feelings, mind, and phenomena, free from desire and grief. Right concentration progresses through four stages of deep Jhana, leading to equanimity and purified mindfulness.

  The sutta discusses seven underlying tendencies identified in the teachings: sensual desire, aversion, views, doubt, conceit, desire for existence, and ignorance. It emphasizes that to fully understand, destroy, and abandon these tendencies, one should develop the Noble Eightfold Path.

  The Sutta explains how both the body and mental states depend on nourishment. It likens the sustenance of the body by food to the sustenance of mental hindrances and enlightenment factors by their respective nourishments. Sensual desire is nourished by focusing on beauty, ill-will by focusing on repulsiveness, sloth and torpor by boredom and lethargy, restlessness and remorse by an unsettled mind, and doubt by ambiguous situations. Conversely, enlightenment factors like mindfulness, investigation of dhamma, energy, joy, tranquility, concentration, and equanimity are nourished by appropriate attention to conducive states and qualities. This analogy emphasizes the importance of proper mental nourishment for spiritual growth.

  The Silasutta emphasizes the profound benefits of associating with noble disciples skilled in virtue, concentration, and liberation. Engaging with such individuals—through seeing, listening, and following them—leads disciples to experience both bodily and mental satisfaction. This satisfaction fosters mindfulness, which in turn triggers a series of awakening factors: investigation of Dhamma, energy, joy, tranquility, concentration, and equanimity. As these factors are developed, they culminate in significant spiritual achievements. Depending on the extent of their cultivation, disciples can expect one of seven outcomes, ranging from enlightenment in this life to various states of liberation after death, highlighting the transformative power of diligently practicing the Dhamma.

  Venerable Sāriputta, while in Sāvatthī at Jeta's Grove, taught the disciples about the seven factors of enlightenment: mindfulness, investigation of the Dhamma, energy, joy, tranquility, concentration, and equanimity. He explained his ability to dwell in any chosen enlightenment factor at different times of the day, describing each as 'boundless' and 'well cultivated'. He compared this mastery to a king choosing garments to wear, emphasizing his deep understanding and control over these spiritual states.

  The Blessed One, while in Sāketa's Añjanavana Deer Park, was approached by the wanderer Kuṇḍaliya. Kuṇḍaliya inquired about the benefits of the Tathagata's teachings. The Tathagata explained that he lives for the benefit of knowledge and liberation, achievable through the development of the seven factors of enlightenment. These factors are cultivated by practicing the four foundations of mindfulness, which in turn are fulfilled by the three kinds of good conduct, underpinned by sense restraint. Sense restraint involves guarding the senses to prevent unwholesome states and maintain mental stability. This practice leads to good conduct, which supports mindfulness, fostering the factors of enlightenment essential for ultimate knowledge and liberation. Impressed, Kuṇḍaliya expressed his admiration and declared his commitment to the Tathagata, the Dhamma, and the Sangha as a lay follower.

  Venerable Upavāna and Sāriputta were in Kosambi at Ghositārāma. Post-seclusion, Sāriputta discussed with Upavāna how a disciple can recognize the development of the seven factors of enlightenment through personal attention and proper consideration, leading to a well-liberated mind, dispelled sloth and torpor, calmed restlessness and remorse, aroused energy, and resolute mindset. Upavāna confirmed that such awareness is achievable by a disciple.

  The Tathagata emphasizes the importance of wise attention in managing mental states. Without it, negative states like sensual desire, ill will, sloth, restlessness, and doubt can arise and intensify, while positive qualities like mindfulness and equanimity fail to develop or diminish. Conversely, wise attention prevents the emergence of these negative states and helps in the development and fulfillment of positive enlightenment factors.

  The Udāyivagga Taṇhakkhayasutta teaches that the path to the cessation of craving is through developing the seven factors of enlightenment, as explained by the Blessed One to the venerable Udāyi. These factors, including mindfulness and equanimity, are cultivated based on seclusion, dispassion, cessation, and relinquishing attachment. This development leads to the abandonment of craving, action, and consequently, suffering, illustrating a direct path to the cessation of suffering through the cessation of craving and action.

  The Ayonisomanasikārasutta discusses the effects of improper and proper attention. Improper attention leads to the emergence and growth of negative states like sensual desire, ill will, sloth, torpor, restlessness, remorse, and doubt. Conversely, proper attention fosters the development and fulfillment of positive qualities such as the mindfulness and equanimity enlightenment factors, enhancing spiritual growth.

  When a noble disciple attentively listens to the Dhamma, fully engaged and focused, the five hindrances—sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt—are absent. Concurrently, the seven factors of enlightenment, including mindfulness and equanimity, are fully developed. This state of focused engagement and absence of hindrances allows for the deepening of spiritual understanding and progress.

  Originating in Sāvatthi, the discourse emphasizes that ascetics and brahmins across all times—past, present, and future—successfully abandon the threefold due to their development and cultivation of the seven factors of enlightenment. These factors range from mindfulness to equanimity, underscoring their essential role in spiritual abandonment and enlightenment.

  The Tathagata emphasizes the importance of wise attention in cultivating the seven factors of enlightenment. He states that no other single factor is as crucial for the development of these enlightenment factors as wise attention. A disciple with wise attention is expected to develop and cultivate these factors, particularly mindfulness and equanimity, both of which are rooted in seclusion, dispassion, cessation, and mature through relinquishment.

  The Sākacchavagga Āhārasutta teaches about the nourishment and non-nourishment for the five hindrances and the seven factors of enlightenment. Sensual desire is nourished by frequent improper attention to the sign of beauty, while ill-will is fueled by the sign of repulsiveness. Sloth and torpor grow from discontent and lethargy, restlessness and remorse from non-quietude of the mind, and doubt from uncertain things. Conversely, the enlightenment factors such as mindfulness, investigation of states, energy, joy, tranquility, concentration, and equanimity are nourished by frequent proper attention to conducive states and signs. Non-nourishment involves applying wise attention to counteract the arising and development of hindrances, such as perceiving unattractiveness to combat sensual desire, and cultivating loving-kindness against ill-will.

  Some wanderers tell some desciples that they, too, teach the five hindrances and the seven awakening factors, so what is the difference? The Tathagata explains by giving a detailed analytical treatment that he says is beyond the scope of the wanderers.

  Disciples, when engaging with wanderers of other sects, ask them about the appropriate factors of enlightenment to cultivate depending on whether the mind is sluggish or restless. They will struggle to answer, as such knowledge is typically beyond their understanding and is known primarily to the Tathagata, his disciples, or those who have learned from them. When the mind is sluggish, avoid cultivating tranquility, concentration, and equanimity, as these can be hard to arouse in such a state. Instead, focus on investigation, energy, and joy, which can invigorate a sluggish mind. Conversely, when the mind is restless, it is not the right time for investigation, energy, and joy, as these can exacerbate restlessness. Instead, cultivate tranquility, concentration, and equanimity to calm the mind. Mindfulness is beneficial in all states.

  Some wanderers tell some desciples that they, too, teach the five hindrances and the four Brahmā dwellings, so what is the difference? The Tathagata explains the detailed connection between the Brahmā dwellings and the awakening factors, which taken together lead to liberation.

   The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Tathagata replies that it is due to the presence of either the hindrances of awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water.

  The Discourse on the Perception of a Skeleton, originating in Sāvatthī, teaches that developing and cultivating the perception of a skeleton, accompanied by mindfulness and equanimity enlightenment factors based on seclusion, dispassion, and cessation, leads to significant spiritual benefits. These include great fruit, benefit, security, urgency, and comfortable abiding. Additionally, such cultivation can result in either final knowledge here and now or, if there is residual clinging, non-returning. This practice matures in release, emphasizing its profound impact on spiritual development.

  The Blessed One, while in Sālā, instructed disciples on the importance of developing the four foundations of mindfulness: body, feelings, mind, and phenomena. He emphasized that both new disciples and those more advanced should practice these contemplations ardently and with clear comprehension to truly understand and eventually detach from these aspects. This practice is crucial for all disciples, whether they are novices, trainees aspiring for liberation, or arahants who have achieved enlightenment and liberation.

  In the Sakuṇagghisutta, a bird captured by a hawk laments its misfortune due to roaming in foreign territories, suggesting it would have been safer in its ancestral domain, symbolized by plowing and harrowing fields. The bird escapes the hawk by using its knowledge of the terrain, illustrating the dangers of unfamiliar environments. The Tathagata uses this story to teach disciples about the perils of indulging in sensual pleasures, described as foreign territories. He advises them to stay within their own territory, the four foundations of mindfulness—body, feelings, mind, and phenomena—to avoid the traps set by Mara, the embodiment of temptation and distraction.

  The Sūdasutta compares two types of individuals using the metaphor of cooks serving a king. A foolish cook, unable to discern the king's preferences among various soups, fails to receive rewards. Similarly, an unskilled disciple, despite practicing mindfulness and contemplation (of the body, feelings, mind, and phenomena), fails to achieve concentration or overcome defilements because he does not understand the signs of his own mind. Conversely, a skilled cook who understands and caters to the king's tastes earns rewards. Likewise, a skilled disciple, mindful and aware, achieves concentration and mindfulness by recognizing and responding to the signs of his mind, leading to happiness and awareness in life.

  The Gilānasutta recounts a time when the Tathagata was residing in Veḷuvagāma, Vesālī, and instructed disciples to spend the rains retreat as they preferred. During this period, the Tathagata fell severely ill but overcame his illness through willpower, deciding it was not appropriate to pass away without addressing his followers. After recovery, he spoke with Venerable Ānanda, emphasizing that he had taught the Dhamma openly and that the disciples should not rely on any leader but be self-reliant, using the Dhamma as their sole refuge. He illustrated how disciples should live mindfully, focusing on their own bodies, feelings, and minds, free from external dependencies. This self-reliance, he asserted, would be key to their spiritual success.

  At Nālandā, in Pāvārika's mango grove, Venerable Sāriputta expressed his unwavering belief to the Blessed One that no other ascetic or brahmin has been, is, or will be more enlightened. The Tathagata challenged Sāriputta, questioning his knowledge of past, future, and present Tathagatas to make such a claim. Sāriputta admitted his lack of direct knowledge but explained his confidence based on understanding the Dhamma's principles. He likened his understanding to a gatekeeper who knows all who pass through the city's gate, asserting that all Tathagatas past, present, and future achieve enlightenment by following the same path. The Tathagata praised Sāriputta's explanation and encouraged him to share this understanding to help dispel doubts about the Tathāgata.

  The Blessed One was residing at Savatthi in the Jetavana monastery when Venerable Sariputta, staying in Magadha, passed away from a severe illness. His attendant, Cunda, took Sariputta's alms bowl and robe to Savatthi and informed Venerable Ananda of Sariputta's Parinibbana. Together, they relayed the news to the Blessed One. The Blessed One then discussed the impermanence of life and urged Ananda to be self-reliant, to find refuge in oneself and the Dhamma, rather than seeking it externally. He emphasized the importance of mindfulness and awareness in one's practice.

  In Sāvatthī, Venerable Uttiya asked the Blessed One to teach him a brief Dhamma for solitary practice. The Tathagata instructed him to start with well-purified virtue and a straight view, forming the basis for developing the four establishments of mindfulness: contemplating the body, feelings, mind, and phenomena, each with ardency, clarity, and mindfulness, free from worldly desires and displeasure. By practicing these foundations upon a base of virtue, Uttiya could transcend death. Following this guidance, Uttiya achieved arahantship, realizing the ultimate goal of the holy life.

  The Simile of the Beauty Queen illustrates the proper mind state and the full, real-time body awareness required to practice Right Mindfulness while walking. When confronted with extreme danger from all sides, the mind cannot afford to cling to the self or its formations, as such attachment would obscure clear seeing. Instead, all attention is focused solely on awareness itself and the observation of the Five Aggregates.

  In the Discourse on Virtue, Venerable Ānanda and Venerable Bhadda discuss the purpose of wholesome virtues as taught by the Blessed One. They were at Pāṭaliputta in Kukkuṭārāma when Bhadda, after emerging from seclusion, approached Ānanda to inquire about the reason behind the declaration of these virtues. Ānanda explains that the virtues are declared to develop the four establishments of mindfulness: contemplating the body, feelings, mind, and phenomena with ardency, clear comprehension, and mindfulness, while removing covetousness and grief concerning the world.

  The Blessed One, while at Sāvatthī in Jeta's Grove, was approached by a brahmin who inquired why the true Dhamma does not endure long after the Tathāgata's passing and what causes it to last. The Blessed One explained that the longevity of the true Dhamma depends on the development and emphasis of the four establishments of mindfulness: contemplating the body, feelings, mind, and phenomena with ardency, clarity, and mindfulness, free from covetousness and displeasure. The brahmin, satisfied with the answer, declared himself a lifelong follower of the Blessed One.

  Originating in Sāvatthī, the discourse instructs disciples on mindfulness and clear comprehension. Disciples are taught to dwell mindfully by ardently contemplating the body, feelings, mind, and phenomena, each within themselves, while removing covetousness and displeasure towards the world. Clear comprehension involves recognizing feelings, thoughts, and perceptions as they arise, persist, and cease. The core instruction emphasizes the importance of mindfulness and clear comprehension in a disciple's practice.

  The Pariññātasutta discusses four foundations of mindfulness practiced by disciples: contemplating the body, feelings, mind, and phenomena, each within themselves. By being ardent, aware, and mindful, and by setting aside worldly desires and sorrows, disciples achieve a deep understanding of these aspects. This profound understanding leads to the realization of the deathless, a state beyond mortality. Each foundation, when fully understood, contributes to this ultimate realization.

  The Vibhaṅgasutta teaches the foundations of mindfulness, their development, and the path leading to their development. Mindfulness involves a disciple being fully aware and focused on the body, feelings, mind, and phenomena, free from worldly desires and sorrow. The development of mindfulness involves observing the arising and vanishing of these elements. The path to developing mindfulness is the noble eightfold path, which includes right view, intention, speech, action, livelihood, effort, mindfulness, and concentration.

  The Samudayasutta discusses the origin and cessation of the four foundations of mindfulness. It explains that the body originates from food and ceases with the lack of it. Feelings arise from contact and end when contact ceases. The mind stems from name-and-form, disappearing with its cessation. Mental phenomena originate from attention and cease when attention ends.

  The Dutiyavibhaṅgasutta discusses five key faculties essential for spiritual development: faith, energy, mindfulness, concentration, and wisdom. Faith involves belief in the enlightenment of the Tathāgata. Energy is about vigorous effort to abandon unwholesome states and cultivate wholesome ones. Mindfulness requires supreme alertness and the ability to recall past actions and words, focusing on the body, feelings, and mental states without covetousness or grief. Concentration is achieved through seclusion from sensual pleasures and unwholesome states, progressing through four stages of jhāna, each marked by deeper focus and equanimity. Wisdom entails understanding the nature of suffering and the path to its cessation. These faculties guide a disciple towards enlightenment.

  The Dutiyavibhaṅgasutta discusses five faculties: pleasure, pain, joy, displeasure, and equanimity. Pleasure and pain are linked to bodily sensations, while joy and displeasure are associated with mental states. Equanimity refers to sensations that are neither pleasant nor unpleasant, encompassing both physical and mental aspects. The sutta instructs disciples to perceive the faculties of pleasure and joy as pleasant, those of pain and displeasure as painful, and equanimity as neutral.

  The Uppaṭipāṭikasutta discusses five faculties experienced by diligent disciples: pain, displeasure, pleasure, happiness, and equanimity. Each faculty is conditioned, arising from a cause, and subject to cessation. The sutta describes how each faculty ceases through progressive stages of Jhana: pain ceases in the first jhāna, displeasure in the second, pleasure in the third, happiness in the fourth, and equanimity in the cessation of perception and feeling. The sutta emphasizes understanding the origin, cessation, and path leading to the cessation of each faculty.

   How does someone recognize that they are a trainee? By understanding the four noble truths and the five faculties. But only a perfected one fully embodies these qualities.

  This Sutta discusses four types of concentrations in the training: concentration of desire, energy, mind, and investigation. Each type involves a disciple attaining one-pointedness of mind through reliance on a specific quality (desire, energy, mind, or investigation). The process includes generating desire, making an effort, arousing energy, applying the mind, and striving to prevent unwholesome states from arising, eliminate those that have arisen, and cultivate and maintain wholesome states. These efforts are termed 'the factors of striving' and are essential for developing spiritual power in each concentration type.

  The Pāsādakampanavagga Vibhaṅgasutta discusses the development of four spiritual powers (iddhipādā): desire, energy, investigation, and concentration. Disciples are instructed to cultivate these powers without excess, poor grasp, confinement, or scattering. A balanced mind, aware of the present and unconfined, is emphasized. Excessive desire, slack energy, and scattered investigation are linked to laziness, restlessness, and sensual distractions. Proper cultivation leads to miraculous abilities and liberation, allowing disciples to experience various states, including manifestations in higher realms.

  In the Maggasutta, the Tathagata recounts his pre-enlightenment quest for the path to develop psychic powers. He identifies four bases of psychic power: concentration due to desire, energy, mind, and investigation, emphasizing the need for balance—neither too lax nor too tense. By maintaining a consistent perception of unity in all things and cultivating an open, bright mind, a disciple can achieve manifold supranormal abilities and ultimately realize the destruction of mental taints, achieving liberation in this life.

  In Sāvatthi, the Blessed One emphasized the significant benefits of developing mindfulness of breathing. He instructed disciples to practice this by finding a quiet place, sitting with an erect posture, and focusing mindfully on their breath. The practice involves being aware of the length of breaths, experiencing the whole body, calming bodily and mental formations, and cultivating positive mental states like rapture, pleasure, and concentration. Advanced stages include contemplating impermanence, cessation, and relinquishment. When cultivated, this mindfulness leads to profound benefits.

  The Bojjhaṅgasutta teaches that mindfulness of breathing, when developed and cultivated, offers significant benefits. It involves developing seven enlightenment factors—mindfulness, investigation-of-states, energy, joy, tranquility, concentration, and equanimity—each accompanied by mindfulness of breathing. These practices are rooted in seclusion, dispassion, cessation, and lead to letting go, culminating in substantial spiritual rewards.

  Mindfulness of breathing, when properly developed and cultivated, offers significant benefits, according to the Suddhikasutta. Disciples are advised to practice this by finding a quiet place, maintaining a proper posture, and focusing their mindfulness. The practice involves being fully aware during both inhalation and exhalation, specifically contemplating relinquishment. This method ensures that mindfulness of breathing yields great results.

  Mindfulness of breathing, when properly developed and cultivated, offers significant benefits, according to a discourse to disciples. The practice involves finding a quiet place, adopting a seated posture with erect body and established mindfulness, and focusing intently on the act of breathing. The process includes contemplating relinquishment with each breath. This practice can lead to profound outcomes, such as achieving final knowledge immediately or reaching a state of non-returning if some attachment remains.

  Mindfulness of breathing, when properly developed by disciples in a secluded place, involves sitting with a straight posture and focusing mindfully on the act of breathing. This practice, particularly contemplating relinquishment during inhalation and exhalation, yields significant benefits. These include potentially achieving final knowledge in this life, at death, or various states of Nibbāna, ranging from immediate to gradual attainment, or progressing towards the highest spiritual realm. This method promises seven specific fruits and benefits when cultivated as described.

  In Sāvatthi, the Blessed One instructed disciples to develop mindfulness of breathing. Venerable Ariṭṭha claimed he practiced this by subduing sensual desires and aversions, breathing mindfully. The Blessed One clarified that full development involves more: going to a secluded place, sitting with an upright posture, and being acutely aware of the breath's nature, such as its length. True mindfulness of breathing also includes contemplating relinquishment with each breath.

  In Sāvatthi, the Tathagata observed Venerable Mahākappina sitting in deep concentration, without any physical or mental movement or trembling. Addressing the disciples, the Tathagata highlighted Mahākappina's mastery of concentration, achieved through the practice of mindfulness of breathing. This technique involves sitting in a quiet place, maintaining a proper posture, and focusing on the breath with full awareness, including contemplating relinquishment. This practice, when developed, leads to profound stability in both body and mind, allowing a disciple to achieve concentration effortlessly.

   Before his awakening the Tathagata generally practiced mindfulness of the breath, which kept him alert and peaceful and led to the ending of defilements. One who wishes for any of the higher fruits of the renunciate life should practice the same way.

   The Tathagata taught the contemplation on the ugliness of the body, then left to go on retreat. However, many disciples, misconstruing the teachings, ending up killing themselves. The Tathagata taught mindfulness of breath breath as a peaceful and pleasant abiding.

  The Blessed One, while staying at Icchānaṅgala, declared a three-month period of seclusion, only to be approached for alms food. Post-seclusion, he taught the disciples about the importance of mindfulness of breathing, describing it as his primary practice during the rains residence. He detailed the method of mindful inhalation and exhalation, emphasizing its benefits for both trainees aspiring for liberation and arahants already liberated. He highlighted this practice as the "noble dwelling," "divine dwelling," and "Tathāgata’s dwelling," essential for achieving a pleasant life and clear comprehension.

   Venerable Lomasavaṅgīsa explains to Mahānāma that the difference between a trainee and the Realized One is that the trainees practice to give up the hindrances, whereas the Realized One has already ended all defilements.

  In Sāvatthī, Venerable Ānanda asked the Blessed One if a single practice could fulfill multiple spiritual developments. The Blessed One confirmed that mindfulness of breathing, when properly cultivated, fulfills the four foundations of mindfulness, which in turn fulfill the seven factors of enlightenment, leading to true knowledge and liberation. This practice involves a disciple being fully aware and mindful while breathing, focusing on the body, feelings, mind, and phenomena, thereby cultivating mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity. These factors, developed through seclusion, dispassion, and cessation, ultimately lead to enlightenment and liberation.

  Mindfulness of breathing, when developed and cultivated, leads to significant spiritual benefits according to a discourse addressed to disciples. By practicing mindful breathing in a secluded place, such as a forest or under a tree, and focusing on the concept of relinquishment with each breath, a disciple can progress towards abandoning mental fetters, uprooting underlying negative tendencies, fully understanding life's course, and ultimately achieving the destruction of the taints. This practice is essential for deep spiritual liberation.

  Even a universal monarch may have a bad rebirth, but someone who has the four factors of stream-entry—experiential faith in the Tathagata, the teaching, and the Saṅgha, and ethical conduct—is freed from such destinies.

   The Tathagata asks Sāriputta about the four factors for stream-entry: association with good people, hearing the teaching, proper attention, and right practice. He also defines the “stream” and the “stream-enterer”. Keep in mind however that the only way to hear the Dharma at that time was through association with a noble one.

  The Brahmin householders of Veḷudvāra express their desire for worldly pleasures and a good rebirth, asking the Tathagata to guide them. In response, the Tathagata delivers a discourse on ethical conduct and self-reflection, emphasizing the importance of treating others as one wishes to be treated. He outlines principles such as abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and idle chatter. By purifying their bodily, verbal, and mental conduct, individuals can cultivate virtues and unwavering confidence in the Tathagata, Dhamma, and Sangha. The Tathagata explains that those who embody these qualities and attain stream-entry are assured of a positive rebirth and eventual full enlightenment. The householders, deeply moved, take refuge in the Tathagata , Dhamma, and Sangha, committing to follow his teachings as lay followers.

  The lay follower Dhammadinna, along with 500 others, seeks guidance for long-term welfare and happiness. The Tathagata advises them to engage with deep and profound teachings on emptiness. Dhammadinna responds that, as householders engaged in worldly life, this is difficult for them. The Tathagata then instructs them to cultivate unwavering confidence in the Tathagata, Dhamma, and Sangha and to uphold the virtues dear to the noble ones, unbroken... conducive to concentration. Dhammadinna affirms that they already possess these qualities, and the Tathagata acknowledges: "Fortunate are you, Dhammadinna, well-gained are you, Dhammadinna. You have declared the fruit of stream-entry."

   The famous first discourse, taught at Varanasi to the group of five ascetics. It begins by rejecting the extremes of asceticism and indulgence and recommends the middle way of the eightfold path. Then it defines the four noble truths and analyzes them in twelve aspects. It ends with Venerable Kondañña becoming the first person apart from the Tathagata to realize the Dhamma.

   Ignorance is not knowing the four noble truths.

   Understanding is knowing the four noble truths.

  This Sutta discusses the four noble truths: the truth of suffering, its origin, its cessation, and the path leading to its cessation. Each truth has a specific action associated with it: suffering should be fully understood, the origin of suffering should be abandoned, the cessation of suffering should be realized, and the path to cessation should be developed. These principles guide the tasks and focus in the practice.

  The Blessed One, while in the Sīsapā forest near Kosambi, used sīsapā leaves to illustrate a point to the disciples. He compared the few leaves in his hand to the vast number in the forest, explaining that what he has taught them is only a small fraction of what he knows. However, he chose to teach only what leads to enlightenment and Nibbāna, focusing on the nature of suffering, its origin, cessation, and the path leading to its cessation. This teaching is essential for achieving the holy life and ultimate peace.

  The Blessed One, while at Rajagaha on Vulture Peak, led disciples to Paṭibhānakūṭa. There, a disciple pointed out a frightening chasm, prompting a discussion on a metaphorical chasm more daunting: ignorance of the true nature of suffering and its cessation. The Tathagata explained that misunderstanding the nature of suffering leads to mental formations that perpetuate birth, aging, death, and despair. Conversely, understanding these truths prevents the creation of such formations, freeing one from this cycle of suffering. The Tathagata emphasized the importance of recognizing and understanding the nature of suffering to achieve liberation.

  The Kūṭāgārasutta teaches that claiming to realize and end suffering without understanding the noble truths is invalid, akin to trying to build the upper part of a house without the lower. Conversely, acknowledging and understanding the noble truths before attempting to end suffering is valid, similar to constructing a house from the ground up. Thus, true comprehension of suffering and its cessation path is essential for effectively addressing and overcoming suffering.

  In the Dutiyachiggaḷayuga Sutta, a metaphor is used where a blind turtle surfaces every hundred years, attempting to thread its neck through a yoke floating randomly on an ocean-covered earth. This illustrates the rarity of being born human, the arising of a Tathāgata (a Perfectly Enlightened One), and the presence of his Dhamma in the world. Given these rare opportunities, disciples are urged to diligently pursue understanding and cessation of suffering.

  On the Uposatha day, yakkhas Sātāgira and Hemavata discuss visiting the Tathagata, Gotama. Hemavata inquires about Gotama's virtues, such as his equanimity, honesty, detachment from sensual pleasures, wisdom, and whether he has overcome rebirth. Sātāgira confirms that Gotama embodies all these virtues, leading them to decide to meet him. Upon meeting, they question Gotama about the nature of the world and suffering. Gotama explains that the world arises and is agitated based on the six senses and that escaping suffering involves dispelling desire for sensual pleasures. The yakkhas, impressed by Gotama's teachings, declare their reverence and decide to spread his teachings.