The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

"Bhikkhus, I do not see any other single quality that causes unarisen wholesome qualities to arise, or arisen unwholesome qualities to decline as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. For one with good friends, bhikkhus, unarisen wholesome qualities arise, and arisen unwholesome qualities decline."

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |bad friendship::friendship with unwholesome persons [pāpamittatā]|. For one with bad friends, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, fell to Avīci hell. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the end of suffering.

“Bhikkhus, Devadatta, overcome by three |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]|, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]|, incurable. What three? 1) Overcome by evil wishes, bhikkhus, with an overwhelmed mind, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 2) Overcome by |bad friendship::friendship with unwholesome persons [pāpamittatā]|, bhikkhus, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable. 3) And while there was still more to be done, he gave up along the way with an insignificant attainment of distinction. Bhikkhus, overcome by these three unwholesome qualities, with a mind completely overwhelmed, Devadatta is bound for the plane of misery, bound for hell, and will remain there for an aeon, incurable.”

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

"Bhikkhus, I do not see any other single quality that leads to such great harm as |bad friendship::friendship with unwholesome persons [pāpamittatā]|. Bad friendship, bhikkhus, leads to great harm."

The Buddha describes the two behaviors that lead to suffering and rebirth in hell if not abandoned.

Many who wear the |ochre::organic brown, color of Buddhist monk's robes [kāsāva]| robe, are unrestrained and |evil-natured::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|; By performing |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the evil-doer |re-arises::is reborn [upapajjati]| in hell.

The Buddha describes the four right efforts concisely and precisely.

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

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

Many who wear the ochre robes, are |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, |unrestrained::uncontrolled [asaññata]|; Endowed with unwholesomeness, through |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, they are reborn in hell.

DhammaPada verses 76-89 share on associating with a wise person, characteristics of such a person, the importance of joy in the Dhamma, the benefits of renunciation, and the qualities of a well cultivated mind.

One should advise and instruct [others], and reign in whatever is |impolite::vulgar, coarse, bad manners [asabbha]|; For one is dear to the virtuous, but to the unvirtuous, one is not dear.

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

Many who wear the |ochre::organic brown, color of Buddhist monk's robes [kāsāva]| robe, are unrestrained and |evil-natured::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|; By performing |harmful::injurious, destructive, bad, or evil [pāpaka]| actions, the evil-doer |re-arises::is reborn [upapajjati]| in hell.

The Buddha explains the four qualities that lead to the benefit and happiness in this life and in the future life.

Thus, Byagghapajja, for wealth that has been obtained, there are four drains: being promiscuous, a drunkard, a gambler, and associating with bad friends, bad companions, and being influenced by bad people. Just as, Byagghapajja, a large pond has four inlets and four drains, if a person would block the inlets and open the drains; and if the rain does not fall properly, then, Byagghapajja, for that large pond, only decline can be expected, not growth; in the same way, Byagghapajja, for wealth that has been obtained, there are four drains: being a womanizer, a drunkard, a gambler, and associating with bad friends, bad companions, and being influenced by bad people.

The Buddha describes four kinds of people based on their ethical conduct and the qualities of their associates, comparing them to trees made of softwood or heartwood and surrounded by softwood or heartwood trees.

1 And how, bhikkhus, is a person made of softwood and surrounded by softwood? Here, bhikkhus, a certain person is |unprincipled::without regard for ethical conduct [dussīla]| and |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, and their |associates::circle, community, following [parisā]| are also unprincipled and endowed with harmful qualities. In this way, bhikkhus, a person is made of softwood and surrounded by softwood. Just as, bhikkhus, a tree made of softwood is surrounded by softwood tress, so too, bhikkhus, I speak of this kind of person as its counterpart.

Dhammapada verses 320–333 highlight self-discipline, wisdom, and perseverance through the imagery of elephants. They highlight inner mastery over strength, the value of solitude over company of immature persons, and the importance of taming one’s mind. Honoring parents, cultivating virtue, and letting go of suffering lead to true ease.

A solitary life is better, there is no companionship with |immature persons::lacking in discernment or good sense, child-like in understanding [bāle]|; Let one walk alone, not partaking in |injurious actions::harmful, bad, potentially evil intention or action [pāpa]|, calm and unconcerned, like an elephant in the Mātaṅga forest.

Three kinds of children - 1) one who surpasses their parents, 2) one who follows in their footsteps, and 3) one who falls below them.

And how, bhikkhus, does a child become one who surpasses their parents? Here, bhikkhus, a child’s parents are ones who have not gone to the Buddha, |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, or |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| for refuge. They do not abstain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from |consuming intoxicants::consuming wine, spirits, or drugs and getting intoxicated [surāmerayamajjappamādaṭṭhāyī]| causing carelessness; they are |unprincipled::without regard for ethical conduct [dussīla]| and |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|. But their child has gone to the Buddha, Dhamma, and Saṅgha for refuge. They refrain from killing living beings, from taking what is not given, from sexual misconduct, from false speech, and from consuming intoxicants causing carelessness. They are |virtuous::ethical, moral [sīlavant]| and |endowed with wholesome qualities::one who has had a long association of wholesome mental qualities - of diligence, aroused energy, having few wishes, rational application of mind, having situational awareness, having good friends, pursuing good habits [kalyāṇadhamma]|. In this way, bhikkhus, a child becomes one who surpasses their parents.

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

"Bhikkhus, I do not see any other single external factor that leads to such great harm as |bad friendship::friendship with unwholesome persons [pāpamittatā]|. Bad friendship, bhikkhus, leads to great harm."

DhammaPada verses 1-20 share on the power of the mind in shaping one's experiences, the importance of letting go of resentment and hostility, the consequences of living without restraint and moderation, the distinction between essence and non-essence, the sorrow and joy tied to one's actions, the importance of acting according to the Dhamma, and who partakes in the true ascetic life.

Here he |regrets::suffers remorse, burns [tappati]|, after death he regrets, the evildoer regrets in both cases; Regrets thinking, "Evil has been done by me", and regrets even more after reaching a |bad destination::state of misery [duggati]|.

The Buddha uses the simile of a log of wood carried by a river to explain the eight obstacles to reaching Nibbāna.

And what, bhikkhu, is inward rottenness? Here, a certain person is |unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, of impure and suspicious behavior, who is underhanded in business, no ascetic but claiming to be one, not celibate but pretending to be celibate, rotten inside, oozing with lust, and filthy. This, bhikkhu, is called inward rottenness.”

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

In the same way, bhikkhus, whoever, whether an ascetic or a brahmin, does not quickly abandon, dispel, eliminate, and cause to cease an arisen unwholesome perception, dwells in suffering in this very life with distress, misery, and fever; and after the breakup of the body, after death, a bad destination is to be expected.

The Buddha explains in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

And what, bhikkhus, is right effort? Here, bhikkhus, 1) a bhikkhu produces |a wholesome motivation::an aspiration, a goal, an interest, an objective [chanda]|, |exerts effort::engages in intentional effort [vāyamati]|, |initiates and sustains energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]|, |uplifts::befriends and holds it up [paggaṇhāti]| the mind, and strives to prevent the arising of unarisen |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities; 2) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |giving up::letting go, abandoning, removing [pahāna]| of arisen harmful and unwholesome qualities; 3) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |arising::appearance, coming into being [uppāda]| of unarisen |wholesome::healthy, beneficial, useful [kusala]| qualities; 4) he produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |stability::establishment, constancy, continuity [ṭhiti]| and |retention::non-confusion and non-decline [asammosa]|, |growth::further development, multiplication [bhiyyobhāva]| and |full development::expansion and maturity [vepulla]| of arisen wholesome qualities.

Five ways to overcome arisen resentment

Friends, in the case of a person whose conduct by body is impure and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a person who is ill, suffering, and gravely sick is traveling along a road. Ahead of him is a village, and behind him is another village, both far away. He does not obtain suitable food, suitable medicine, a suitable attendant, or a suitable guide. Then another person, traveling along the road, would see him and feel compassion, sympathy, and a sense of care, thinking, 'Oh, may this person obtain suitable food, suitable medicine, a suitable attendant, and a suitable guide. Why? So that this person may not come to ruin and disaster right here.' In the same way, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech is impure, and who does not gain an opening in the mind, a state of mental clarity, one should feel compassion, sympathy, and a sense of care for such a person, thinking, 'Oh, may this venerable one abandon impure conduct by body and develop pure conduct by body, abandon impure conduct by speech and develop pure conduct by speech, abandon impure conduct by mind and develop pure conduct by mind. Why? So that this venerable one, with the breaking up of the body after death, may not be reborn in a state of misery, a bad destination, a lower realm, hell.'

The Buddha describes the three divine messengers that appear among human beings and what happens to those who do not heed their message.

Then, bhikkhus, King Yama says to him: 'Good man, due to negligence, you did not do good by body, speech, or mind. Surely, they will treat you in a way that fits your negligence. That bad |kamma::action, deed, doing [kamma]| of yours was not done by your mother or father, nor by your brother or sister, nor by your friends and companions, nor by your relatives and family members, nor by the deities, nor by ascetics and brahmins. But rather, you were the one who did that bad kamma, and you yourself will have to experience its result.'

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

In this case, friends, |greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is |harmful::injurious, destructive, bad, or evil [pāpaka]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is harmful. There is a Middle Way for the abandoning of greed and aversion, which produces clarity in vision, which produces |wisdom::insight, knowing [ñāṇa]|, which leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What, friends, is the middle way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. This, friends, is the Middle Way that produces clarity in vision, wisdom, and that leads to tranquility, directly knowing, full awakening, and Nibbāna.

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

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

The Buddha explains the four cases of taking up practices, based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future.

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

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

“Suppose, bhikkhus, a cloth were |defiled::tainted, tarnished [saṅkiliṭṭha]| and stained, and a laundryman dipped it in some dye or other, whether blue or yellow or red or crimson; it would take on a dull color, an impure color. Why is that? Because of the impurity of the cloth. In the same way, bhikkhus, when the mind is defiled, a |bad destination::state of misery [duggati]| may be expected.

The Buddha affirms the Four Noble Truths as the core of his teaching and praises venerable Sāriputta’s deep understanding of them, who then expounds the truths, detailing suffering in all its forms, the arising of suffering rooted in craving, the ending of suffering, and the Noble Eightfold Path as the way of practice leading to the end suffering.

And what, friends, is right effort? 1) Here, friends, a bhikkhu produces |a wholesome motivation::an aspiration, a goal, an interest, an objective [chanda]|, |exerts effort::engages in intentional effort [vāyamati]|, |initiates and sustains energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]|, |uplifts::befriends and holds it up [paggaṇhāti]| the mind, and strives to prevent the arising of unarisen |harmful::injurious, destructive, bad, or evil [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities; 2) He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |giving up::letting go, abandoning, removing [pahāna]| of arisen harmful and unwholesome qualities; 3) He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |arising::appearance, coming into being [uppāda]| of unarisen |wholesome::healthy, beneficial, useful [kusala]| qualities; 4) He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the |stability::establishment, constancy, continuity [ṭhiti]| and |retention::non-confusion and non-decline [asammosa]|, |growth::further development, multiplication [bhiyyobhāva]| and |full development::expansion and maturity [vepulla]| of arisen wholesome qualities — this, friends, is called right effort.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

For one who attends unwisely in this way, one of six views arises: 1) The view 'I have a self' arises in them as true and established; 2) Or the view 'I do not have a self' arises in them as true and established; 3) Or the view 'I perceive the self in itself' arises in them as true and established; 4) Or the view 'I perceive the self in what is not-self' arises in them as true and established; 5) Or the view 'I perceive what is not-self as the self' arises in them as true and established; 6) Or else, this view arises: 'This self of mine that speaks and feels, that experiences here and there the results of good and bad actions, is permanent, everlasting, eternal, not subject to change, and it will endure as long as eternity.' This, bhikkhus, is called adherence to views, entanglement in views, the wilderness of views, the distortion of views, the quivering of views, the fetter of views. Fettered by the fetter of views, the uninstructed ordinary person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair; they are not freed from suffering, I say.

The Buddha explains how he divided his thoughts into two kinds - 1) thoughts of sensual desire, ill will, and harm; and 2) thoughts of relinquishment, non-ill will, and non-harm. He explains how he abandoned harmful thoughts and cultivated wholesome thoughts, leading to the attainment of the four jhānas and the three knowledges.

As I dwelled |diligently::with carefulness, alertness, and care [appamatta]|, with continuous effort, and resolutely, a thought of sensual desire arose in me, bhikkhus. I then understood: 'This thought of sensual desire has arisen. It leads to |self-harm::injury, affliction [byābādha]|, to others' harm, and to the harm of both. It obstructs wisdom, is |afflictive::troublesome [vighātapakkhika]|, and is not conducive to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.' Reflecting in this way, bhikkhus, that 'It leads to self-harm,' it subsided in me; 'It leads to others' harm,' it subsided in me; 'It leads to the harm of both,' it subsided in me; 'It obstructs wisdom, is afflictive, and not conducive to Nibbāna,' it also subsided in me. Therefore, bhikkhus, whenever a thought of sensual desire arose, I immediately abandoned it, removed it, and completely eradicated it.

Venerable Sāriputta explains how all wholesome teachings are encompassed by the Four Noble Truths. He then explains the four great elements of earth, water, fire and wind.

When that bhikkhu thus recollects the Buddha, the Dhamma, and the Sangha, if equanimity supported by the wholesome does not become established in him, he arouses a sense of urgency thus: "It is indeed a loss for me, not a gain; it is indeed bad for me, not good, that when I thus recollect the Buddha, the Dhamma, and the Sangha, equanimity supported by the wholesome does not become established in me." Just as a daughter-in-law, upon seeing her father-in-law, arouses a sense of urgency to please him, so too, when that bhikkhu recollects the Buddha, the Dhamma, and the Sangha, and equanimity supported by the wholesome does not become established, he arouses a sense of urgency. However, if equanimity supported by the wholesome becomes established in him upon such recollection, then he is joyful and satisfied. By this, friends, much has been done by that bhikkhu.

The Buddha sits silently among the Saṅgha of bhikkhus on an Uposatha night when the assembly wasn't pure. Afterwards, the Buddha explains the eight wonderful and marvelous qualities of the Dhamma and Vinaya, likening them to similarly wonderful qualities of the great ocean.

Then this thought occurred to the venerable Mahāmoggallāna: “Whom, is the Blessed One referring to when he says: ‘The assembly is not pure, Ānanda’?” Then venerable Mahāmoggallāna directed his mind over the entire Saṅgha of bhikkhus, mentally encompassing them with his mind. Venerable Mahāmoggallāna saw that person—|unprincipled::without regard for ethical conduct [dussīla]|, |endowed with harmful qualities::one who has had a long association of harmful mental qualities - of negligence, laziness, having many wishes, irrational application of mind, lack of situational awareness, having bad friends, pursuing bad habits [pāpadhamma]|, impure, of suspect behavior, |who was underhanded in business::with concealed deeds, who is covert in actions [paṭicchannakammanta]|, not a true ascetic though claiming to be one, who was not living the spiritual life though claiming to be living it, rotten within, oozing with lust, filthy—sitting in the middle of the Saṅgha of bhikkhus. Having seen him, he rose from his seat and approached that person. Having drawn near, he said to him: “Get up, friend, you have been seen by the Blessed One. You have no communion with the bhikkhus.” When this was said, that person remained silent.

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

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

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

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

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

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

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

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

Venerable Sāriputta explains the four kinds of persons based on their understanding of blemishes and blemish-free qualities. He uses the simile of a bronze bowl to illustrate the importance of understanding one's blemishes and blemish-free qualities.

[Venerable Sāriputta]: “Friend, this term ‘blemish’ is a designation for |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| [mental qualities] |within the realm of desire::within the sphere of want [icchāvacara]|.

The wanderer Māgaṇḍiya holds the view that sensual indulgence is spiritual growth and harshly criticizes the Buddha for teaching sense restraint, calling him a destroyer of spiritual growth. The Buddha skilfully reveals the true nature of sensual pleasures through vivid similes such as a leper finding relief by scorching himself over burning coals and a blind man mistaking a filthy rag for a spotless white cloth.

“What an |inauspicious sight::bad omen [duddiṭṭha]|, sir Bhāradvāja, we have seen! An inauspicious sight indeed. That we should have seen the bed of that so-called ascetic Gotama, that |destroyer of spiritual growth::Per MA, Māgaṇḍiya held the view that spiritual growth should be accomplished in the six senses by experiencing whatever sense objects one had not yet experienced, without clinging to the familiar. His view seems close to the contemporary attitude that intensity and variety of experience is the ultimate good and should be pursued without inhibitions or restrictions. And due to holding on to this view, he regarded the Buddha as someone who was 'killing' the spiritual development of learned Brahmins who trained in his Dhamma, which is based on renunciation of sensual pleasures [bhūnahu]|!”

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

Then, bhikkhus, knowing Brahmā's request and out of compassion for beings, I surveyed the world with the |Buddha's eye::eye of complete understanding [buddhacakkhu]|. Surveying the world with the Buddha's eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world. Just as in a pond of blue or red or white lotuses, some lotuses that are born and grown in the water thrive immersed in the water without rising out of it, and some other lotuses that are born and grow in the water rest on the water's surface, and some other lotuses that are born and grow in the water rise out the water and stand clear, unsoiled by the water; so too, bhikkhus, surveying the world with the Buddha's eye, I saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to instruct and difficult to instruct, some who dwelt seeing the problems and the dangers of the next world, and others who dwelt without seeing the problems and the dangers of the next world.

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

“How could it not be so, Aggivessana? Here, Aggivessana, before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me: ‘Household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’