The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

“I have heard this, sir Gotama: ‘The ascetic Gotama teaches the path to companionship with Brahmā.’ It would be good if sir Gotama would teach me the path to companionship with Brahmā.”

When Sāriputta says that good friendship is the whole of the spiritual life, the Buddha agrees, explaining that good friendship is the basis for the development of the Noble Eightfold Path.

By the following method too, Sāriputta, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Sāriputta, beings who are subject to birth are freed from birth; beings who are subject to aging are freed from aging; beings who are subject to death are freed from death; beings who are subject to sorrow, lamentation, pain, distress, and despair are freed from sorrow, lamentation, pain, distress, and despair. It is by this method, Sāriputta, that it may be understood how the entire spiritual life is good friendship, good companionship, good association."

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

By the following method too, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, good association: by relying on me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, distress, and despair are freed from sorrow, lamentation, pain, distress, and despair. By this method, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, good association."

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

"Bhikkhus, even if a Wheel-Turning Monarch, having ruled the four continents, after the break-up of the body, upon death, is reborn in a good destination, in the heavenly world, in companionship with the deities of the |Thirty-three::Tāvatiṁsā|, where he enjoys himself in the Nandana Grove surrounded by a group of celestial nymphs, delighting in the five kinds of heavenly sensual pleasures, yet, if he is not endowed with four qualities, he is still not freed from hell, not freed from the animal realm, not freed from the ghost realm, and not freed from the states of misery, bad destinations, and the lower realms.

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.

An Anthology of Discourses from the Pali Canon

### 5. The Way to a Fortunate rebirth 1. The Law of kamma 1. [Four Kinds of Kamma - AN 4.232](/an4.232) 2. Why Beings Fare as They Do after Death - MN 41 3. Kamma and Its Fruits - MN 135 2. Merit. The Key to Good fortune 1. [Meritorious Deeds - ITI 22](/iti22) 2. Three Bases of Merit - AN 8.36 3. The Best Kinds of Confidence - AN 4.34 3. Giving 1. [If People Knew the Result of Giving - ITI 26](/iti26) 2. [Reasons for Giving - AN 8.33](/an8.33) 3. The Gift of Food - AN 4.57 4. [A Superior Person's Gifts - AN 5.148](/an5.148) 5. [Mutual Support - ITI 107](/iti107) 6. Rebirth on Account of Giving - AN 8.35 4. Moral discipline 1. The Five Precepts - AN 8.39 2. [The Uposatha Observance - AN 8.41](/an8.41) 5. Meditation 1. [The Development of Loving-Kindness](/iti27) 2. [The Four Divine Abodes - MN 99](/mn99#path-to-companionship-with-brahm) 3. Insight Surpasses All - AN 9.20

Dhammapada verses 116-128 share the importance of hastening to do good, restraining the mind from harm, the consequences of harm and good, the accumulation of evil and good, the importance of avoiding harmful actions, the consequences of harming a blameless person, the results of evil and good, and the inevitability of death.

One should hasten to do |good::what is beneficial, wholesome, skillful, meritorious [kalyāṇa]|, and restrain the mind from |harm::evil, wrong, worthless, bad [pāpaka]|; For when one is slow in doing good, the mind takes delight in harm.

The Buddha explains the four kinds of persons found existing in the world.

Discourse on Quick To Attend To

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

"Bhikkhus, there are these three |authorities::determining factors, powers [ādhipateyya]|. What three? Having oneself as one's authority, taking the world as one's authority, and taking the Dhamma as one's authority."

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

"Bhikkhus, there are these four |perils::dangers, the possibility of suffering harm or injury [bhayā]| to be expected for one entering the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of |carnivorous fish::possibly a reference to river sharks [susukā]|.

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

Once, the Blessed One was living among the Koliyans in a town named Kakkarapatta. Then Dīghajāṇu, a young Koliyan man, approached the Blessed One. Having drawn near and paid respects to the Blessed One, he sat down to one side. Sitting down to one side, Dīghajāṇu, the young Koliyan man, said to the Blessed One:

The Buddha outlines an approach to cross-examine other sects and their doctrines, and how to distinguish between the true Dhamma and the false Dhamma through the comprehension of the four kinds of clinging.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus, “Bhikkhus.”

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

"Bhikkhus, there are these three divine messengers. What three?

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.

Thus have I heard—At one time, the Buddha was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There the Buddha addressed the bhikkhus: "Bhikkhus."

Should one aspire for the higher spiritual attainments, one should practice fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

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

Thus have I heard—At one time, the Blessed One was residing in Rājagaha, at the Bamboo Grove, the Squirrel Sanctuary.

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.

Thus have I heard—At one time, the Blessed One was dwelling in the land of the Kurus, in a town of the Kurus named Kammāsadhamma, on a spread of grass in the fire chamber of a brahmin belonging to the Bhāradvāja clan.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park.

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.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli, in the Great Forest, in the hall with the peaked roof.