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.

DhammaPada verses 44-59 share on the trainee, nature of the body, what happens to one who dwells with an attached mind, how a sage should wander in village, one who speaks on virtue and wisdom though various similes. The fragrance of virtue is compared to the fragrance of flowers, and the virtue of the noble person is said to spread in all directions.

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.

DhammaPada verses 209–220 explore the danger of attachment to what is pleasing, how sorrow and fear arise from the beloved, fondness, delight, sensual pleasures, and craving, who is dear to the people, who flows upstream, and on the importance of merit.

Dhammapada verses 221-234 emphasize abandoning anger, conceit, and mental defilements while cultivating restraint in body, speech, and mind. The verses highlight overcoming harmful actions by giving and speaking truth, the inevitability of criticism, and the value of moral discipline. Those intent on Nibbāna, ever watchful, and well-restrained are beyond reproach and honored even by the gods.

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

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.

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.

Dhammapada verses 383–423 redefine ‘Brāhmaṇa’ (sage) by inner attainment, not birth or appearance. Through effort, a true sage cuts craving, understands reality, and realizes Nibbāna. Fearless, detached, pure, and restrained, they embody non-violence and patience. Free from defilements and attachments, having overcome suffering and rebirth, the sage achieves the ultimate goal, radiating wisdom and peace.

Endowed with the mental qualities of auspicious conduct and views, one is reborn in heaven.

The Buddha describes the three qualities that a bhikkhu should be endowed with to transcend Māra’s domain and shine like the sun.

The Buddha shares the three grounds for making merit through cultivation of 1) giving, 2) ethical conduct, and 3) a mind of loving-kindness.

The Buddha describes the three kinds of good conduct - by body, speech and mind.

The Buddha describes the three kinds of purity - by body, speech and mind.

The Buddha describes the three kinds of sagacity - by body, speech and mind.

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

The Buddha teaches that a wise person aspiring for the three kinds of happiness - of 1) praise, 2) wealth, and 3) good rebirth - should safeguard their virtue.

The Buddha shares on the three kinds of persons who arise in the world for the welfare of the many - 1) the Tathāgata, 2) the Arahant, and 3) the trainee.

The Buddha defines the perfected person as one who is virtuous in conduct, devoted to the cultivation of the seven sets of qualities that lead to awakening, and possessing wisdom of the ending of suffering—complete in training and free from the mental defilements.

The Buddha describes the benefits of associating with bhikkhus who are accomplished in virtue, collectedness, wisdom, liberation, and the knowledge and vision of liberation.

The Buddha describes the subsequent training guideline to virtuous conduct - to practice being free of the unwholesome states craving, ill will, dullness and drowsiness, restlessness and worry, and doubt while walking, standing, sitting, and lying down.

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

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.

When venerable Sāriputta meets venerable Puṇṇa Mantāṇiputta, he asks whether the spiritual life is lived for the sake of various purifications—of conduct, mind, view, overcoming doubt, knowing the path, knowing the practice, and knowledge and vision. Venerable Mantāṇiputta explains, with the simile of seven relay chariots, that each stage of purification serves only as a step toward the next, culminating in final Nibbāna without clinging—the true goal of the spiritual life.

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.

After Devadatta’s departure, the Buddha taught that the spiritual life is not pursued for acquisitions, respect, popularity, ethical conduct, collectedness, or knowledge and vision. Through the simile of a man seeking heartwood, he cautioned that settling for these lesser attainments is like mistaking bark or branches for the heartwood—the true goal being the unshakeable liberation of mind.

In the Gosiṅga Sal wood park, Sāriputta asks several elder disciples what kind of monk illuminates the place. Each answers based on their personal strength — learning, seclusion, divine eye, asceticism, Dhamma dialogue and mastery over mind. They present their answers to the Buddha, who affirms that all have spoken well and then shares his own answer.

The Buddha explains to the brahmin householders of Sālā the causes of rebirth in states of loss or in good destinations, emphasizing the importance of ethical and wholesome conduct. He outlines ten kinds of misconduct and ten kinds of wholesome conduct, illustrating how these actions lead to different outcomes after death.

Shortly after the Buddha’s final Nibbāna, Venerable Ānanda addresses the brahmins Gopaka Moggallāna and chief minister Vassakāra, clarifying that the Buddha appointed no successor, establishing the Dhamma itself as the refuge for the Saṅgha. He outlines ten qualities that make a bhikkhu worthy of veneration and distinguishes the meditations praised by the Buddha from those based on hindrances.

The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path, culminating in right knowledge and right liberation.

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.

Verses on the cultivation of boundless loving-kindness for all beings, without exception. One should develop a protective, selfless love like a mother for her child. Maintained constantly, this "divine abiding" purifies the mind of ill-will and, combined with wisdom, leads to ultimate liberation.

A deity asks the Buddha what is good until old age, what is good when established, what is the treasure of humans, and what cannot be stolen by thieves.

A deity asks the Blessed One what is good when it does not decay, what is good when established, what is the treasure of humans, and what cannot be stolen by thieves.

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

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

The Buddha explains how the tangle of defilements can be disentangled through the practice of virtue, meditation, and wisdom.

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

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.

A disciple of the Noble Ones who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

The Buddha visits the dying lay disciple Dīghāvu and guides him to reflect on his solid foundation of faith and virtue (stream-entry), and then on deeper insights into impermanence. After his death, the Buddha declares him a wise non-returner, now bound for final Nibbāna.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is virtue.

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

Short teachings on the impossibility of certain events, actions, or outcomes.

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 teaches about integrity, gratitude, how one can repay one’s parents, action and non-action, who to make offerings to, persons who are internally or externally fettered, and the importance of right practice and well grasp of the Dhamma. The chapter gets its name from the <a href="/an2.36" class="text-blue-600 hover:underline">AN 2.36</a> discourse.

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

The Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavī. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

The Buddha explains the proximate causes of non-regret, joy, tranquility, and other qualities leading to liberation, contrasting how they are fulfilled in a virtuous person versus an unprincipled person.

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.