The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Sikkhānisaṁsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṁsānaṁ, bhikkhave, viharataṁ paññuttarānaṁ vimuttisārānaṁ satādhipateyyānaṁ dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—one of two results is to be expected: either |final knowledge [of the complete wearing away of the mental defilements]::spiritual insight; full awakening [aññā]| here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Paripuṇṇasikkhaṁ apahānadhammaṁ,
Paññuttaraṁ jātikhayantadassiṁ;
Taṁ ve muniṁ antimadehadhāriṁ,
Mārañjahaṁ brūmi jarāya pāraguṁ.
“One who has completed the training, who is not liable to decline,
whose wisdom is supreme, |who sees the wearing away and ending of rebirth::who observes the exhaustion and cessation of rebirth [jāti+kkhayanta+dassī]|;
That sage, bearing his final body,
Having abandoned |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, I declare him one who has gone beyond aging.
Tasmā sadā jhānaratā samāhitā,
Ātāpino jātikhayantadassino;
Māraṁ sasenaṁ abhibhuyya bhikkhavo,
Bhavatha jātimaraṇassa pāragā”ti.
Therefore, always delighting in |jhāna::A mental quality of composure where awareness is gathered, steady, rather than scattered or tense. In such collectedness, supported by mindfulness and right view, experience is clearly known and can be wisely contemplated. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, |collected::composed, settled [samāhita]|,
|with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, who sees the wearing away and ending of rebirth;
Overcoming Māra and his army, bhikkhus,
become those who have gone beyond birth and death.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, you should live with |practice::training in the precepts, training guidelines [sikkhā]| as the benefit, with |wisdom::distinctive knowledge, discernment [pañña]| as the |north [star]::chief characteristic, guiding light [uttara]|, with |liberation::release, deliverance, freedom, emancipation [vimutti]| as the |essence::core, the heartwood [sāra]|, ruled by |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]|. For those bhikkhus who dwell in such a way—with training as the benefit, with wisdom as the north star, with liberation as the essence, ruled by mindfulness—one of two results is to be expected: either |final knowledge [of the complete wearing away of the mental defilements]::spiritual insight; full awakening [aññā]| here and now, or, if there is any |residual clinging for existence::remnant of grasping for renewed becoming [upādisesa]|, the state of |non-returning::third stage of awakening where the five lower fetters of personal existence view, doubt, adherence to rules and observances, sensual desire, and ill will are permanently dropped [anāgāmitā]|.”
The Blessed One spoke on this matter. In this regard, it is said:
“One who has completed the training, who is not liable to decline,
whose wisdom is supreme, |who sees the wearing away and ending of rebirth::who observes the exhaustion and cessation of rebirth [jāti+kkhayanta+dassī]|;
That sage, bearing his final body,
Having abandoned |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, I declare him one who has gone beyond aging.
Therefore, always delighting in |jhāna::A mental quality of composure where awareness is gathered, steady, rather than scattered or tense. In such collectedness, supported by mindfulness and right view, experience is clearly known and can be wisely contemplated. Read more in the [AN 5.28 - fivefold right collectedness](/an5.28) discourse. [jhāna]|, |collected::composed, settled [samāhita]|,
|with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, who sees the wearing away and ending of rebirth;
Overcoming Māra and his army, bhikkhus,
become those who have gone beyond birth and death.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Sikkhānisaṁsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṁsānaṁ, bhikkhave, viharataṁ paññuttarānaṁ vimuttisārānaṁ satādhipateyyānaṁ dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Paripuṇṇasikkhaṁ apahānadhammaṁ,
Paññuttaraṁ jātikhayantadassiṁ;
Taṁ ve muniṁ antimadehadhāriṁ,
Mārañjahaṁ brūmi jarāya pāraguṁ.
Tasmā sadā jhānaratā samāhitā,
Ātāpino jātikhayantadassino;
Māraṁ sasenaṁ abhibhuyya bhikkhavo,
Bhavatha jātimaraṇassa pāragā”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.