1. Ignorance

Ignorance

sn45.1:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

sn45.1:2 “Mendicants, ignorance leads the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, produces wrong view. Wrong view produces wrong purpose. Wrong purpose produces wrong speech. Wrong speech produces wrong action. Wrong action produces wrong livelihood. Wrong livelihood produces wrong effort. Wrong effort produces wrong mindfulness. Wrong mindfulness produces wrong immersion.

sn45.1:3 Knowledge leads the attainment of skillful qualities, with conscience and prudence following along. A knowing one, firm in knowledge, produces right view. Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion.”

1. Ignorance

Half the Spiritual Life

sn45.2:1 So I have heard. At one time the Buddha was staying in the land of the Sakyans, where they have a town named Townsville. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are half the spiritual life.”

sn45.2:2 “Not so, Ānanda! Not so, Ānanda! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.

sn45.2:3 And how does a mendicant with good friends develop and cultivate the noble eightfold path? It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go. They develop right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

sn45.2:4 And here’s another way to understand how good friends are the whole of the spiritual life. For, by God’s leave, relying on me as a good friend, sentient beings who are liable to old age and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

1. Ignorance

Sāriputta

sn45.3:1 At Sāvatthī. Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, good friends, companions, and associates are the whole of the spiritual life.”

sn45.3:2 “Good, good, Sāriputta! Good friends, companions, and associates are the whole of the spiritual life. A mendicant with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path. And how does a mendicant with good friends develop and cultivate the noble eightfold path?

sn45.3:3 It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant with good friends develops and cultivates the noble eightfold path.

sn45.3:4 And here’s another way to understand how good friends are the whole of the spiritual life. For, by God’s leave, relying on me as a good friend, sentient beings who are liable to old age and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. This is another way to understand how good friends are the whole of the spiritual life.”

1. Ignorance

Regarding the Brahmin Jānussoṇi

sn45.4:1 At Sāvatthī. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw the brahmin Jānussoṇi driving out of Sāvatthī in an all-white chariot drawn by mares. The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him. When people saw it they exclaimed, “Wow! That’s a splendid vehicle! It’s a vehicle fit for a king!”

sn45.4:2 Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding,

sn45.4:3 “Sir, can you point out a divine vehicle in this teaching and training?”

sn45.4:4 “I can, Ānanda,” said the Buddha. “These are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.

sn45.4:5 When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion. When right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion is developed and cultivated it culminates with the removal of greed, hate, and delusion.

sn45.4:6 This is a way to understand how these are all terms for the noble eightfold path: ‘divine vehicle’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.” That is what the Buddha said.

sn45.4:7 Then the Holy One, the Teacher, went on to say:

sn45.4:8 “Of which the qualities of faith and wisdom are always yoked to the shaft; conscience its draft-pole, mind its strap, mindfulness its careful driver;

sn45.4:9 the chariot equipped with ethics, its axle absorption, energy its wheel; equanimity and immersion its draft-pole, desirelessness its upholstery;

sn45.4:10 of which good will, harmlessness, and seclusion are its weaponry; endurance, its shield and armor: to sanctuary from the yoke it rolls—

sn45.4:11 this, originating in oneself, is the supreme divine vehicle. The attentive leave the world in it, sure of winning the victory.”

1. Ignorance

What’s the Goal?

sn45.5:1 At Sāvatthī. Then several mendicants went up to the Buddha … and said to him:

sn45.5:2 “Sir, sometimes wanderers of other religions ask us: ‘Reverends, what’s the goal of leading the spiritual life under the ascetic Gotama?’ We answer them like this: ‘The goal of leading the spiritual life under the Buddha is to completely understand suffering.’ Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

sn45.5:3 “Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism. For the goal of leading the spiritual life under me is to completely understand suffering. If wanderers of other religions were to ask you: ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this: ‘There is.’

sn45.5:4 And what is that path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for completely understanding suffering. When questioned by wanderers of other religions, that’s how you should answer them.”

1. Ignorance

A Mendicant (1st)

sn45.6:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?”

sn45.6:2 “Mendicant, the spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion. This is the culmination of the spiritual path.”

1. Ignorance

A Mendicant (2nd)

sn45.7:1 At Sāvatthī. Then a mendicant went up to the Buddha … and said to him:

sn45.7:2 “Sir, they speak of ‘the removal of greed, hate, and delusion’. What is this a term for?” “Mendicant, the removal of greed, hate, and delusion is a term for an element of extinguishment. It’s used to speak of the ending of defilements.”

sn45.7:3 When he said this, the mendicant said to the Buddha: “Sir, they speak of ‘freedom from death’. What is freedom from death? And what is the path that leads to freedom from death?” “The ending of greed, hate, and delusion. This is called freedom from death. The path that leads to freedom from death is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”

1. Ignorance

Analysis

sn45.8:1 At Sāvatthī. “Mendicants, I will teach and analyze for you the noble eightfold path. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn45.8:2 “And what is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn45.8:3 And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.

sn45.8:4 And what is right purpose? The purpose of renunciation, good will, and harmlessness. This is called right purpose.

sn45.8:5 And what is right speech? Refraining from speech that’s false, backbiting, harsh, or nonsensical. This is called right speech.

sn45.8:6 And what is right action? Refraining from killing living creatures, stealing, and unchastity. This is called right action.

sn45.8:7 And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.

sn45.8:8 And what is right effort? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called right effort.

sn45.8:9 And what is right mindfulness? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.

sn45.8:10 And what is right immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion.”

1. Ignorance

A Spike

sn45.9:1 At Sāvatthī. “Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the wrong way.

sn45.9:2 Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their view is pointing the right way.

sn45.9:3 And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? It’s when a mendicant develops right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go. That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.”

1. Ignorance

With Nandiya

sn45.10:1 At Sāvatthī. Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha: “Worthy Gotama, how many things, when developed and cultivated, have extinguishment as their target, destination, and culmination?”

sn45.10:2 “These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things, when developed and cultivated, have extinguishment as their target, destination, and culmination.” When he said this, the wanderer Nandiya said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

2. Meditation

Meditation (1st)

sn45.11:1 At Sāvatthī. “Mendicants, I wish to go on retreat for a fortnight. No-one should approach me, except the one who brings my almsfood.” “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

sn45.11:2 Then after a fortnight had passed, the Buddha came out of retreat and addressed the mendicants: “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and feeling conditioned by right view. … There’s feeling conditioned by wrong immersion, and feeling conditioned by right immersion. There’s feeling conditioned by desire. There’s feeling conditioned by thought. There’s feeling conditioned by perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that. There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

2. Meditation

Meditation (2nd)

sn45.12:1 At Sāvatthī. “Mendicants, I wish to go on retreat for three months. No-one should approach me, except the one who brings my almsfood.” “Yes, sir,” replied those mendicants. And no-one approached him, except the one who brought the almsfood.

sn45.12:2 Then after three months had passed, the Buddha came out of retreat and addressed the mendicants: “Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. I understand that there’s feeling conditioned by wrong view and by the settling of wrong view, by right view and by the settling of right view. … There’s feeling conditioned by wrong immersion and by the settling of wrong immersion, by right immersion and by the settling of right immersion. There’s feeling conditioned by desire and by the settling of desire. There’s feeling conditioned by thought, and by the settling of thought. There’s feeling conditioned by perception, and by the settling of perception. As long as desire, thought, and perception are not stilled, there is feeling conditioned by that. When desire, thought, and perception are stilled, there is feeling conditioned by that. There is effort to attain the unattained. When that state has been attained, there is also feeling conditioned by that.”

2. Meditation

A Trainee

sn45.13:1 At Sāvatthī. Then a mendicant went up to the Buddha … and asked him, “Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

sn45.13:2 “Mendicant, it’s someone who has a trainee’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a trainee is defined.”

2. Meditation

Arising (1st)

sn45.14:1 At Sāvatthī. “Mendicants, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

2. Meditation

Arising (2nd)

sn45.15:1 At Sāvatthī. “Mendicants, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”

2. Meditation

Purified (1st)

sn45.16:1 At Sāvatthī. “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

2. Meditation

Purified (2nd)

sn45.17:1 At Sāvatthī. “Mendicants, these eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training. What eight? They are: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These eight things don’t arise to be purified, bright, flawless, and rid of corruptions apart from the Holy One’s training.”

2. Meditation

At the Chicken Monastery (1st)

sn45.18:1 So I have heard. At one time the venerables Ānanda and Bhadda were staying near Pāṭaliputta, in the Chicken Monastery. Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

sn45.18:2 “Reverend, they speak of this thing called ‘not the spiritual path’. What is not the spiritual path?” “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “not the spiritual path”. What is not the spiritual path?’” “Yes, reverend.” “What is not the spiritual path is simply the wrong eightfold path, that is: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.”

2. Meditation

At the Chicken Monastery (2nd)

sn45.19:1 At Pāṭaliputta. “Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? And what is the culmination of the spiritual path?” “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘They speak of this thing called “the spiritual path”. What is the spiritual path? And what is the culmination of the spiritual path?’” “Yes, reverend.” “The spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

2. Meditation

At the Chicken Monastery (3rd)

sn45.20:1 At Pāṭaliputta. “Reverend, they speak of this thing called the ‘spiritual path’. What is the spiritual path? Who is someone on the spiritual path? And what is the culmination of the spiritual path?” “Good, good, Reverend Bhadda! Your approach and eloquence are excellent, and it’s a good question. … The spiritual path is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Someone who possesses this noble eightfold path is called someone on the spiritual path. The ending of greed, hate, and delusion: this is the culmination of the spiritual path.”

3. The Wrong Way

The Wrong Way

sn45.21:1 At Sāvatthī. “Mendicants, I will teach you the wrong way and the right way. Listen … And what is the wrong way? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong way. And what is the right way? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right way.”

3. The Wrong Way

Unskillful Qualities

sn45.22:1 At Sāvatthī. “Mendicants, I will teach you skillful and unskillful qualities. Listen … And what are unskillful qualities? They are wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. These are called unskillful qualities. And what are skillful qualities? They are right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called skillful qualities.”

3. The Wrong Way

Practice (1st)

sn45.23:1 At Sāvatthī. “Mendicants, I will teach you the wrong practice and the right practice. Listen … And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice.”

3. The Wrong Way

Practice (2nd)

sn45.24:1 At Sāvatthī. “Mendicants, I don’t praise wrong practice for laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

sn45.24:2 And what’s the wrong practice? It is wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called the wrong practice. I don’t praise wrong practice for lay people or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching.

sn45.24:3 I praise right practice for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching. And what’s the right practice? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the right practice. I praise right practice for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

3. The Wrong Way

An Untrue Person (1st)

sn45.25:1 At Sāvatthī. “Mendicants, I will teach you an untrue person and a true person. Listen … And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

sn45.25:2 And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.”

3. The Wrong Way

An Untrue Person (2nd)

sn45.26:1 At Sāvatthī. “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen … And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

sn45.26:2 And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called an even more untrue person.

sn45.26:3 And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.

sn45.26:4 And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called an even truer person.”

3. The Wrong Way

Pots

sn45.27:1 At Sāvatthī. “A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn. And what’s the stand for the mind? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the stand for the mind. A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn. In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”

3. The Wrong Way

Immersion

sn45.28:1 At Sāvatthī. “Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen … And what is noble right immersion with its vital conditions and its prerequisites? There are right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.”

3. The Wrong Way

Feeling

sn45.29:1 At Sāvatthī. “Mendicants, there are these three feelings. What three? Pleasant, painful, and neutral feeling. These are the three feelings. The noble eightfold path should be developed to completely understand these three feelings. What is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This noble eightfold path should be developed to completely understand these three feelings.”

3. The Wrong Way

With Uttiya

sn45.30:1 At Sāvatthī. Then Venerable Uttiya went up to the Buddha … and asked him, “Just now, sir, as I was in private retreat this thought came to mind. ‘The Buddha has spoken of the five kinds of sensual stimulation. What are they?’” “Good, good, Uttiya! I have spoken of these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that I’ve spoken of. The noble eightfold path should be developed to give up these five kinds of sensual stimulation. What is the noble eightfold path? It is right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the noble eightfold path that should be developed to give up these five kinds of sensual stimulation.”

4. Practice

Practice (1st)