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The venerable Mahāmoggallāna enumerates sixteen unwholesome qualities, such as being irritable, a denigrator, and deceitful, that make someone difficult to admonish. He then teaches the method of self-inference—understanding that our flaws are just as disagreeable to others as theirs are to us.

Amidst bitter disputes among the Kosambi bhikkhus, the Buddha teaches six principles of cordiality to restore unity, emphasizing shared loving-kindness, ethics, and noble view. The Buddha then outlines seven qualities that when sought out, lead to the fruit of stream-entry and provide the means to verify it.

When the Buddha fails to achieve reconciliation among quarrelsome bhikkhus at Kosambi, he withdraws into solitude and later encounters an inspiring community of monks devoted to liberation. He teaches them the path of inner purification based on his own practice prior to full awakening—discerning and abandoning eleven subtle impurities of mind, developing collectedness in three ways, and realizing unshakable liberation.

The Buddha explains how four modes of social partiality—affection and aversion arising in relation to others—bind beings to the world. He shows how a bhikkhu transcends these entanglements by means of the jhānas and attains final liberation through uprooting the deep-seated conceits of self-making.

When venerable Mahāmoggallāna was struggling with drowsiness, the Buddha gave him seven methods to overcome it. Moving beyond wakefulness, the discourse warns against pride and contentious talk, ultimately revealing how letting go leads to the exhaustion of craving and complete quenching.

The Dhamma can be like a snake that bites if grasped wrongly. This discourse tackles the danger of misinterpretation, sparked by a bhikkhu who claimed sensual pleasures weren’t obstructions. The Buddha warns that a “wrong grasp” of the teachings leads to harm, while the right grasp leads to liberation. The ultimate goal is to use the teachings like a raft to cross over, letting go of all views—especially the view of a permanent self—to end suffering.

The Buddha outlines the parameters for a constructive conversation. True noble conversation avoids fault-finding and arrogance, serving only to generate clarity, comprehend the Dhamma, and achieve liberation through non-clinging.

“An elephant is like this, an elephant is not like that.” The Buddha compares quarreling ascetics to blind men touching an elephant, illustrating how those who see only one aspect inevitably stab each other with pointed words.

“The self and the world are self-created.” As sightless wanderers vehemently defend their views, the Buddha reveals the hidden dart of their disputes, noting that a generation engaged in I-making cannot go beyond cyclic existence.

The Buddha shares the consequences of causing division within the Saṅgha.

When the wanderer Kuṇḍaliya asks the Buddha about the purpose of his living the spiritual life, the Buddha describes a gradual path, beginning with sense restraint and leading to the experience of the fruit of true knowledge and liberation.

By esteeming one’s view as superior in the world, one cannot overcome disputes. The steadfast sage is one who has abandoned all grasping and clinging, standing free from every view.

The Buddha advises Pasūra on the futility of debate and the danger of conceit. Seeking praise, one finds only pride in victory or humiliation in defeat. This whole cycle of elation and dejection is fruitless, bringing no true benefit beyond fleeting praise and gain.

The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.

The Buddha describes that disputes arise not from many truths, but from people clinging to their own views out of conceit. By labeling others "fools" to affirm their own skill, they create conflict. The path to peace lies not in proving one's view, but in abandoning all judgments.

Among those entrenched in views, arguing “This alone is truth,” the Buddha calls praise won by such to be a small matter. Seeing safety in the ground of non-dispute, the wise do not seek purity by precepts and vows or by what is seen, heard, or sensed. The sage ends craving for various states of existence and stands equanimous.

The Buddha contrasts shallow and deep, factious and unified, worldly and Dhamma-centered assemblies. Communities bound by empty talk, indulgence, and discord decline, while those rooted in seclusion, concord, discipline, inquiry, and the good Dhamma flourish.

“Pleasure and pain, the self, and the world are self-created; only this is true, anything else is wrong.” As sightless wanderers dispute such views, stabbing each other with pointed words, the Buddha notes how such debaters sink down midway without reaching the firm ground.

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.