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When his foster mother, Mahāpajāpati Gotamī, offers a robe to the Buddha, he encourages her to offer it to the Saṅgha instead. He then classifies offerings directed to individuals, contrasts them with those directed to the Saṅgha, and explains four kinds of offering purification.

When the Kālāmas, perplexed by conflicting teachers, ask the Buddha how to know truth from falsehood, he advises against blind reliance on tradition or authority. Instead, offering a pragmatic test: reject what leads to detriment and cultivate that which leads to well-being.

The Buddha recounts the rise and fall of the wheel-turning monarchs, demonstrating how economic neglect triggers cosmic moral degeneration. Charting humanity’s descent and eventual renewal through virtue, he foretells the coming of Buddha Metteyya and urges monastics to dwell anchored in mindfulness.

The Buddha distinguishes pleasant abidings in the here and now from the way of effacement leading upwards to complete quenching. Effacement is shown as the gradual chipping away of defilements through restraint, cultivation of the noble eightfold path, and diligent training, culminating in the complete freedom of Nibbāna.

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.

When Mahānāma inquires about the frequent abidings of a stream-enterer who has cognized the Dhamma, the Buddha reveals six foundational recollections. A frequent cultivation of these recollections allows the stream-enterer to remain completely steady even when living amidst unbalanced and afflicted people.

The Buddha explains the difference in the results of giving disrespectfully and giving with respect. Recalling his past life as the brahmin Velāma, he shows that inner purity and wisdom surpass even the grandest charity—feeding one with right view, cultivating loving-kindness, or realizing impermanence even for a brief time brings far greater fruit than any lavish gift.

The young brahmin Subha asks the Buddha why human beings experience such vast disparities in lifespan, health, wealth, and wisdom. The Buddha explains that beings are the owners and heirs of their actions. He details specific unwholesome and wholesome behaviors, showing exactly how each shapes future rebirths and human conditions.

Near his final days at Kusinārā, the Buddha relates to Ānanda the legend of King Mahāsudassana and his capital Kusāvati, endowed with the seven treasures and the four powers. Yet all these magnificent conditioned formations faded away and ceased, illustrating the truth of impermanence.

Redefining ‘luck’ as the fruit of skillful action, the Buddha outlines the highest blessings that bring lasting well-being and peace.

The Buddha and deities discuss the true value of giving. Practicing the Dhamma and offering a peaceful gift, however small, generates far more merit than massive, grand sacrifices brought about by cruelty, tears, and violence.

King Pasenadi recounts an heirless miser who hoarded millions yet lived on scraps. The Buddha then explains the past deeds that dictated both his vast fortune and his inability to enjoy it.

Comparing renunciates to archers chosen for skill rather than birth, the Buddha explains to King Pasenadi that gifts bear greatest fruit when given to ethical, fully liberated disciples.

The Buddha shares in poignant terms his observations on the agitation all beings experience which led to his urgency to awaken. He then shares on the path to awakening and describes the dwelling of an awakened being.

Refuting rumors that he restricts charity, the Buddha teaches that even feeding tiny creatures generates merit, but gifts given to virtuous, fully liberated disciples yield the greatest spiritual fruit.

The Buddha outlines four rare worldly blessings and the four qualities of faith, virtue, generosity, and wisdom needed to acquire them, showing how lawfully gained wealth should be meaningfully utilized.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

The Buddha describes the seven kinds of wealth in detail, of faith, virtue, conscience, fear of wrongdoing, learning, generosity, and wisdom. One who possesses these is not poor; their life is not lived in vain.

The Buddha describes eight streams of merit that lead to profound happiness and heavenly rebirth: taking refuge in the Buddha, the Dhamma, and the Saṅgha, alongside observing the five precepts. He frames these precepts as ancient “great gifts” because abstaining from harmful actions like killing and intoxication grants limitless beings freedom from fear, hostility, and affliction.

When Mahānāma asks how busy lay disciples should dwell when the Teacher departs, the Buddha reveals how five spiritual strengths support the six recollections and help one dwell in balance among troubled people.

Verses illustrating the vulnerability of buried worldly treasure compared to the inviolable wealth of merit. Cultivated through virtue and generosity, this spiritual wealth cannot be stolen or lost.

Using the analogy of a capable cowherd, the Buddha outlines eleven qualities for spiritual growth, including understanding, diligent inquiry, self-restraint, and loving-kindness. As a good herdsman tends his cattle, so a wise bhikkhu tends the mind, cultivating the care and discernment that lead to growth, fulfillment, and mastery in the Dhamma and Vinaya.

Hearing the rare word “Buddha,” the learned brahmin Sela pays a visits the Teacher. Declaring himself the supreme King of the Dhamma rather than an earthly emperor, the Buddha inspires the brahmin Sela and three hundred followers to renounce the world and win liberation.

The Buddha describes the foremost of his lay disciples in various categories.

The Buddha describes the foremost of his female lay disciples in various categories.

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.

Two elderly brahmins regret neglecting spiritual practice. The Buddha compares the world to a house on fire with old age and death, advising them to rescue their wealth through giving and moral restraint before life ends.

The Buddha shares the four kinds of best confidence: in the Buddha among sentient beings, in the Noble Eightfold Path among conditioned things, in the fading of desire among all things, and in the Saṅgha among communities.

The Buddha contrasts four ways couples live together based on virtue and stinginess: pairs of wretches, mixed partnerships, and virtuous couples who share ethical conduct, prospering here and hereafter.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

Where children honor their mother and father, those families are said to dwell with Brahmā.

The giver of food gives five things to the recipients - life, beauty, happiness, strength, and eloquence. They also find happiness as a result of their giving.

After the lay disciple Nandamātā is visited by the deity Vessavaṇa, she recounts the event to the venerable Sāriputta. She then lists her seven wonderful and marvelous qualities, including profound equanimity in the face of tragedy, her attainment of the four jhānas, and her attainment of non-returning.

Ugga, the householder of Vesāli is endowed with eight wonderful and marvelous qualities.

Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from AN 8.21.

When Mahānāma asks how busy lay disciples should dwell when the Teacher departs, the Buddha reveals how five spiritual strengths support the six recollections.

When Nandiya the Sakyan asks how busy householders should practice, the Buddha outlines eleven qualities: six foundational spiritual strengths and five internal recollections. Grounded in these, a noble disciple purges all unwholesome states like an overturned pot spilling its water.

The Buddha shines a light on the vital practice of dedicating merit to departed relatives. Unable to sustain themselves through worldly means like farming or trade, they rely entirely on offerings given on their behalf.

The Buddha shares the results of developing a mind of loving-kindness based on his recollection of past lives.

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

The Buddha shares the three kinds of best confidence - 1.) in the Buddha, 2.) in the mental quality of fading of desire, and 3.) in the community of the Blessed One’s disciples.

The Buddha declares that giving, sharing, and assisting with the Dhamma is vastly superior to material gifts. By diligently speaking and listening to the Accomplished One's instruction with a settled mind, practitioners realize the ultimate goal.

The Buddha shares the importance of giving, sharing, assisting and making an offering of the Dhamma.

Where children honor their mother and father, those families are said to dwell with Brahmā.

The Buddha describes how the spiritual life is lived in mutual dependence between monastics and householders for the sake of crossing over the flood and for the complete cessation of suffering.

A young deity recites a verse to the Buddha about the shortness of life and the importance of doing meritorious deeds.

The Buddha explains the benefits of cultivating loving-kindness compared to giving donations.

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

Redefining ‘luck’ as the fruit of skillful action, the Buddha outlines the highest blessings that bring lasting well-being and peace.

The Buddha answers the venerable Puṇṇaka’s questions about the sacrifices made by sages and brahmins, the nature of their desires, and who has truly crossed over birth and old age.

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 AN 2.36 discourse.

Where children honor their mother and father, those families are said to dwell with Brahmā.

The Buddha explains the four bases of a supportive relationship.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

The Buddha teaches the laywoman Suppavāsā that giving food bestows life, beauty, happiness, and strength upon the recipient and, in turn, upon the giver. Such generosity, especially toward those accomplished in conduct is very fruitful.

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

The Buddha describes the seven kinds of wealth in brief.

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 describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavi. 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 eight kinds of giving, including giving out of fear, giving to maintain a good reputation, and giving to purify the mind.

Wholesome giving along with faith and a sense of right and wrong is the way of practice that leads to the world of gods.

The Buddha describes eight motivations for giving, including giving out of desire, aversion, and fear.

The Buddha explains eight kinds of rebirth that arise from giving, determined by one’s aspiration and purity of virtue.

Depending on the extent of one's practice of giving and ethical conduct, one is reborn in human and various heavenly realms if one has not undertaken cultivation of the mind.

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

The Buddha likens a person of integrity to a nourishing rain cloud. By practicing generosity and honoring family, friends, and spiritual practitioners, they dispel stinginess and attain an auspicious rebirth.

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

Emerging from collectedness, venerable Mahākassapa goes for an alms round among the destitute. However, Sakka, lord of the gods, disguises himself as a weaver to trick the elder into accepting his offering.

When a cowherd is murdered shortly after serving the Buddha a meal, the monks report the tragedy. The Buddha responds with an inspired utterance, revealing that a wrongly directed mind inflicts even greater harm on oneself than what an enemy may do to an enemy.