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 unwholesome qualities to arise, or arisen wholesome qualities to decline as much as habitual engagement in |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and habitual non-engagement in |wholesome qualities::skillful actions, good habits [kusaladhammā]|. Through habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

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 habitual engagement in |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and habitual non-engagement in |wholesome qualities::skillful actions, good habits [kusaladhammā]|. Habitual engagement in unwholesome qualities, bhikkhus, and habitual non-engagement in wholesome qualities leads to great harm.”

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.

“Bhikkhus, this is the extreme of livelihoods, namely, subsisting on alms. In this world, it is considered a curse: 'You wander about with bowl in hand!' Yet, grounded on good purpose, this is what sensible sons of good family engage in — not |because authorities force them::because of the king [rājābhinīta]|, nor because thieves drive them out, nor because they are |debt-ridden::fallen into debt [iṇaṭṭa]|, afflicted with fear, or have |difficulty earning a living::problems with livelihood [ājīvikāpakata]|. Rather, they do so because they are afflicted by birth, aging, death, sorrow, lamentation, pain, distress, and despair — overwhelmed by suffering, consumed by |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|. They hope that, perhaps the |complete ending of::relief from [antakiriyā]| this entire mass of suffering |could be discerned::can become evident [paññāyetha]|. In this way, the son of a good family |renounces::ordains, goes forth [pabbajita]|.

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.

One who speaks falsely falls into |hell::a place of intense suffering, lit. no good fortune [niraya]|, as does one who, having done wrong, claims, 'I did not do it'; Both of them, having passed away, become alike, people of base actions in the hereafter.

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 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.

2 And how, bhikkhus, is a person made of softwood and surrounded by heartwood? Here, bhikkhus, a certain person is unprincipled and endowed with harmful qualities, but their associates are |virtuous::ethical, upright [sīlavatī]| 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 person is made of softwood and surrounded by heartwood. Just as, bhikkhus, a tree made of softwood is surrounded by heartwood trees, so too, bhikkhus, I speak of this kind of person as its counterpart.

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

“Bhikkhus, there are two behaviors that lead to |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and rebirth in |hell::a place of intense suffering, lit. no good fortune [niraya]| if not abandoned. What are these two? 1) One who is not celibate but |pretends to be celibate::claims to be chaste [brahmacārī + paṭiñña]|, 2) One who falsely accuses a person who is genuinely living a complete and pure celibate life of unchastity. These, bhikkhus, are the two behaviors that lead to suffering and rebirth in hell if not abandoned.”

An awakened person has transcended fear through going beyond their own attachments.

When a |sage::Brāhmaṇa, a title used by the Buddha for an Arahant, an awakened being [brāhmaṇa]| has gone beyond, his |own attachments::identification with thoughts, emotions, intentions, habits, opinions, beliefs, or things the person interacts with in life, e.g. sensations, relationships, or concepts [sakesu + dhammesu]|; Then the brahmin transcends, both this demon and the mayhem.

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 explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

The Blessed One replied: "Indeed, bhikkhu, this happens when 1) one is not guarded in the sense faculties, 2) not applying moderation in eating, 3) not dedicated to |wakefulness::lucidity, being awake, being alert [jāgariya]|, 4) lacks insight into |wholesome qualities::skillful actions, good habits [kusaladhammā]|, and 5) does not engage in the development of the awakening factors during the first and last watch of the night. As a result, the body feels as if intoxicated, the directions seem unclear, the teachings do not spring to mind, complacency completely occupies the mind, one does not find enjoyment in the spiritual life, and doubts about the teachings arise.

The Buddha describes the seven powers in detail, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

And what, bhikkhus, is the power of |energy::willpower, determination [vīriya]|? Here, bhikkhus, a disciple of the Noble Ones dwells with energy aroused for abandoning |unwholesome qualities::unskillful actions, bad habits [akusaladhammā]| and acquiring |wholesome qualities::skillful actions, good habits [kusaladhammā]|; he is steadfast, firm in his effort, and does not shirk responsibility with regard to wholesome qualities. This is called the power of energy.

DhammaPada verses 197-208 describe the happiness of those who live without hatred, affliction, and anxiety. It includes poetic verses on happiness and Nibbāna, and emphasizes seeing, dwelling, and association with the wise, Noble Ones.

Good is the sight of the Noble Ones, dwelling with them is ever blissful; Not encountering |immature persons::ones lacking in discernment or good sense, child-like in understanding [bāla]|, one would always be at ease.

Household Anāthapiṇḍika, after passing away, appears as a young deity and recites verses to the Buddha on the value of thoroughly examining the Dhamma.

“Good, good, Ānanda! You have drawn the right inference by reasoning. For that young deity, Ānanda, was Anāthapiṇḍika.”

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.”

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

Friends, when a bhikkhu passes his time in such a way, he dies with regret and his passing away is not |fortunate::auspicious, good [bhaddikā]|. This is called a bhikkhu who delights in |personal existence::individual identity, embodied being, view that one is the owner of the body and mind [sakkāya]|, who has not given up personal existence to completely make an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|.

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.

In this world, good is devotion to one's mother, and good is devotion to one's father; In this world, good is devotion to |renunciants::ascetics, monks [samaṇa]|, and good is devotion to the |holy men::Arahants [brahman]|.

Dhammapada verses 360–382 depict the ideal bhikkhu as one who restrains the senses, body, speech, and mind, leading to freedom from suffering. Emphasis is placed on mindfulness, inner joy, collectedness, and self-reliance. Through discipline and reflection, the bhikkhu advances towards the peace of Nibbāna, shining like the moon freed from clouds.

Restraint with the eye is good, good is restraint by the ear; Restraint with the nose is good, good is restraint by the tongue.

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

'See this son of a good family who, having gone forth from the household life into homelessness out of faith, now dwells entangled in unwholesome, |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities.' There are deities, too, with psychic powers, who have the divine eye, and who know the minds of others. They see even from a distance but are not seen themselves even when close; they too know the minds of others with their own mind. They too would know me thus:

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|.

These are the four perils to be expected for one entering the water. Similarly, bhikkhus, there are these four perils to be expected for a |son of a good family::respectable young person [kulaputta]| who has gone forth from the household life into homelessness in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, the peril of carnivorous fish.

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.

Bhikkhus, if a bhikkhu should aspire: 'May I, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, see beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understand beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. In this way, may I, with the divine eye, purified and surpassing the human vision, see beings as they pass away and are reborn, inferior and superior, beautiful and unattractive, in fortunate and unfortunate destinations, and understand beings according to their actions,' then he should be one who practices fully in virtue, be devoted to tranquility of mind, not neglect meditation, be endowed with discernment, and practice in an empty dwelling.

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 benefit as |good friendship::friendship with wholesome persons [kalyāṇamittatā]|. Good friendship, bhikkhus, leads to great benefit."

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.

“Bhikkhus, suppose that in the last month of the hot season, the seed pod of a |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creeper were to ripen and fall at the foot of a Sal tree. Then, bhikkhus, the deity dwelling in that Sal tree would become frightened, agitated, and alarmed; but then that Sal tree inhabiting deity would be consoled by its friends, companions, kin and relatives—by the deities of groves, the deities of forests, the deities of trees, and the deities inhabiting medicinal herbs, grasses, and forest plants—who would assemble and reassure it, saying: ‘Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish.’ Yet, bhikkhus, it happens that neither does a peacock swallow it, nor does a deer eat it, nor does a wildfire burn it, nor does a woodsman uproot it, nor do termites destroy it, and the seed, drenched by the rain of the monsoon clouds, sprouts and takes root. Then, that māluvā creeper, tender, soft, and delicate, extends itself around the Sal tree. Then, bhikkhus, the deity dwelling in that Sal tree reflects: ‘Seeing what future danger in the māluva creeper seed did my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—assemble and console me, saying: "Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish." Pleasant is the touch of this tender, soft, and delicate māluva creeper.’ Then, that māluvā creeper gradually overgrows the Sal tree. Having overgrown the Sal tree, it forms a canopy above it, produces a dense tangle, and weighs it down. Weighed down by the creeper, the large and massive branches of the Sal tree split and break apart. Then, bhikkhus, the deity dwelling in that Sal tree laments: ‘Indeed, this is why my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—seeing future danger in the parasitic māluvā creeper seed, assembled and consoled me, saying: "Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish." But because of this parasitic māluvā creeper seed, I now experience painful, agonizing, piercing feelings.’

The Buddha explains why Venerable Pilindavaccha addresses the bhikkhus with the term 'outcaste'.

Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' feeding ground. Now, at that time, venerable Pilindavaccha was addressing the bhikkhus with the term 'outcaste'. Then, several bhikkhus approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. While seated to one side, those bhikkhus said this to the Blessed One: "Venerable sir, venerable Pilindavaccha is addressing the bhikkhus with the term 'outcaste'."

Dhammapada verses 90-99 describe the qualities and conduct of the Arahant, a fully awakened being who has reached the end of the path. Free from defilements and clinging, their actions leave no trace, like birds in the sky. At peace and delighting in solitude, wherever they dwell becomes a place of beauty.

One who has completed the journey is free of sorrow, fully liberated in all respects; He has removed all knots, [in him] no |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| can be found.

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.

The Buddha answers the questions of the reputed brahmin Caṅkī's learned student, who asks the Buddha on how there is preservation of truth, awakening to the truth, final arrival at the truth, and what is most helpful for the final arrival at the truth.

Sir Caṅkī is a good speaker with a good delivery, speaking words that are courteous, distinct, free from hesitation, and expressive in conveying the meaning ...

The Buddha recounts how he attained full awakening by examining the principle of dependent co-arising. He likens this realization to a man discovering an ancient, forgotten city.

At Sāvatthi.