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.

One is incapable of ending suffering without directly knowing and completely comprehending everything, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending everything, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending conceit, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending conceit, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending greed, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending greed, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending aversion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending aversion, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending illusion, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending illusion, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending anger, without the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing and completely comprehending anger, with the mind detaching from it, and by abandoning it.

One is incapable of ending suffering without directly knowing and completely comprehending contempt, with the mind detaching from it and without abandoning it. One is capable of ending suffering by directly knowing, by completely comprehending contempt, with the mind detaching from it, and by abandoning it.

The Buddha describes the vast accumulation of bones that would result from wandering and transmigrating for an aeon.

A bhikkhu endowed with two qualities of being moved on occasions that inspire a sense of urgency and by wisely striving when aroused with urgency, dwells in the here and now with abundant ease and joy, and his mind is directed towards the wearing away of the mental defilements.

The Blessed One explains the two principles of explaining the Dhamma - 1) 'See harm as harm' and 2) 'Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.'

The Buddha describes the distinction between the two Nibbāna elements - 1) one with fuel remaining pertaining to this life, and 2) one without fuel remaining and of relevance to the hereafter.

Overcome by two kinds of wrong views, some get stuck, while others overreach. But those with vision see.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life.

The Buddha describes the three quests of sensual pleasure, renewed existence, and spiritual life as the result of holding tight to the thought 'This is the truth' and the accumulation of bases for views.

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and the way of practice leading to their cessation.

The Buddha describes the three defilements - the taint of sensual desire, the taint of becoming, and the taint of ignorance, and one who is free from them.

The Buddha describes the three elements of escape - renunciation, formless existence and cessation.

The formless existence is more peaceful than the form realm. Yet, cessation is more peaceful than the formless existence.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

Using the simile of an elephant’s footprint, the Buddha illustrates how confidence in him develops gradually through practice. A noble disciple trains in conduct, sense restraint, contentment, and mindfulness, progressing through the jhānas. Unshakable confidence in the Buddha, Dhamma, and Saṅgha arises through direct knowledge and liberation.

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.

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.

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

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.

Using the simile of a great tree nourished by sap, the Buddha explains that perceiving gratification in graspable objects fuels craving and perpetuates suffering, whereas seeing their drawbacks leads to the cessation of craving and the end of suffering.

The Buddha shares the importance of recollection of the Buddha, Dhamma, Saṅgha, one's virtue, generosity, deities, in-and-out breathing, death, body, and peace.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.