Beings come together and associate according to disposition. The morally reckless come together and associate with the morally reckless; and other pairs of dispositions are mentioned.

At Sāvatthi.

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.

“Bhikkhus, if both husband and wife wish to see one another in this very life and to meet one another again in the next life, both should be |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life.”

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

“Bhikkhus, those bhikkhus who are |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]|, accomplished in wisdom, |accomplished in liberation::skilled in release, successful in freedom [vimuttisampanna]|, accomplished in the knowledge and vision of liberation; who are advisors, instructors, explainers, encouragers, inspirers, gladdeners, competent teachers of the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| — I say, bhikkhus, that seeing such bhikkhus is of great benefit; listening to them is of great benefit; approaching them is of great benefit; attending upon them is of great benefit; recollecting them is of great benefit; and going forth under them is of great benefit. And what is the reason for this? Because, bhikkhus, even if one’s aggregate of virtue is not yet fully perfected, through associating with, attending upon, and honoring such bhikkhus, it progresses towards completion through |cultivation::development, meditation [bhāvanā]|. Likewise, one’s aggregate of collectedness, one’s aggregate of wisdom, one’s aggregate of liberation, and one’s aggregate of the knowledge and vision of liberation — even if not yet complete — progresses towards completion through cultivation. And such bhikkhus as these are called teachers, caravan leaders, those who have abandoned conflict, dispellers of darkness, illuminators, radiant ones, illuminators, light bringers, torch-bearers, light-makers, Noble Ones, and those possessing vision.”

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.

Endowed with |virtue::morality, ethical conduct [sīla]| and |vision::realization [dassana]|, firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, |who knows the truth::who understands the reality, knowing the four noble truths by personal experience [saccavedī]|; Who does what ought to be done, such a person is dear to the people.

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.

“Householders, 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 |with the same faith::alike in confidence [samasaddha]|, |with the same ethical conduct::alike in virtue, morality [samasīlā]|, |with the same generosity::alike in giving [samacāga]|, and |with the same wisdom::alike in understanding [samapañña]|. Then they will see one another in this very life, and they will meet one another again in the next life.”

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.

Good is |virtue::morality, ethical conduct [sīla]| lasting until old age, good is faith that is |well established::firmly grounded [patiṭṭhita]|; Good is the acquisition of wisdom, and good is the non-doing of |injurious actions::harmful, bad, potentially evil intention or actions [pāpā]|.

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The Noble Eightfold Path is the way for direct knowledge, full understanding, complete exhaustion, and giving up of these five lower fetters.

The five lower fetters - 1) personality view, 2) doubt, 3) attachment to rites and rituals, 4) sensual desire, and 5) ill will - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these five lower fetters.

Dhammapada verses 235-255 emphasize on the urgency of striving swiftly, not being negligent, discerning gradually, stains of various qualities. A contrast is drawn on the lives of one who is shameless and one with a sense of right and wrong, on finding the faults of others and one’s own, and on the path of the Tathāgatas.

|Immorality::bad conduct [duccarita]| is the stain of a woman, |stinginess::selfishness, meanness, tight-fistedness [macchera]| is the stain of giving; Indeed, the stains are |harmful::injurious, destructive, bad, or evil [pāpaka]| qualities, both in this world and the next.

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

And why, bhikkhus, is talk of morality a difficult topic for the immoral? An immoral person, when morality is being discussed, clings, becomes angry, upset, resists strongly, and displays anger, aversion, and disapproval. What is the reason for this? Indeed, they do not see or possess the accomplishment of morality within themselves, nor do they derive any joy or delight from it. Therefore, for the immoral, talk of morality is difficult.

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

This was said by the Blessed One, said by the Arahant, as I have heard:

The Buddha describes the three elements - 1) form element, 2) formless element, and 3) element of cessation.

This was said by the Blessed One, said by the Arahant, as I have heard:

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.

“Bhikkhus, who is the bhikkhu in your native region who is esteemed by his companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| in this way: ‘He himself is |with few desires::having few needs, who is modest [appiccha]| and speaks to other bhikkhus on fewness of desires; he himself is |content::satisfied, pleased [santuṭṭha]| and speaks to other bhikkhus on contentment; he himself is |secluded::detached, solitary [pavivitta]| and speaks to other bhikkhus on seclusion; he himself is aloof and speaks to other bhikkhus on |non-association::aloofness, detachment, non-association [asaṃsagga]|; he is energetic himself and speaks to other bhikkhus on |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|; he is |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]| and speaks to other bhikkhus on the attainment of virtue; he is |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]| and speaks to other bhikkhus on the attainment of collectedness; he is accomplished in |wisdom::distinctive knowledge, discernment [paññā]| and speaks to other bhikkhus on the attainment of wisdom; he is accomplished in |liberation::release, deliverance, freedom, emancipation [vimutti]| and speaks to other bhikkhus on the attainment of liberation; he is accomplished in |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| and speaks to other bhikkhus on the attainment of knowledge and vision of liberation; he is one who advises, instructs, explains, encourages, inspires, and gladdens his companions in the spiritual life?’”

Beings come together and associate according to disposition. The unprincipled come together and associate with the unprincipled, the virtuous come together and associate with the virtuous, and other pairs of dispositions are mentioned.

At Sāvatthi.

Beings come together and associate according to disposition. The distracted come together and associate with the distracted, and other pairs of dispositions are mentioned.

At Sāvatthi.

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.

“Here, friend Sāriputta, a bhikkhu is a forest dweller himself and speaks in praise of forest dwelling; he lives on alms food and praises living on alms food; he wears robes made from discarded cloth and praises the use of rag robes; he keeps only three robes and praises that restraint. He has few wishes himself and speaks in praise of fewness of wishes; he is content himself and speaks in praise of contentment; he is secluded and praises seclusion; he is aloof and praises |non-association::aloofness, detachment, non-association [asaṃsagga]|. He is energetic himself and speaks in praise of |rousing of energy::taking initiative, making a mental decision to act [vīriyārambha]|; he is |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]| and praises being accomplished in ethical conduct; he is |accomplished in collectedness::accomplished in stability of mind, skilled in mental stillness [samādhisampanna]| and praises being accomplished in collectedness; he is accomplished in |wisdom::distinctive knowledge, discernment [paññā]| and praises being accomplished in wisdom. He is accomplished in |liberation::release, deliverance, freedom, emancipation [vimutti]| and praises the attainment of libteration; he is accomplished in |knowledge and vision of liberation::understanding and realization of liberation, total understanding of emancipation [vimuttiñāṇadassana]| and praises the accomplishment of knowledge and vision of liberation. That kind of bhikkhu, friend Sāriputta, could illuminate this Gosiṅga Sal wood park.”

Beings come together and associate according to disposition. The unashamed come together and associate with the unashamed; and other pairs of dispositions are mentioned.

At Sāvatthi.

When a bhikkhu who has left the Dhamma and training is disparaging the Buddha’s states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

I know for myself, Sāriputta, the spiritual life I practiced, endowed with the four factors — I was indeed an ascetic, supremely ascetic, I was indeed coarse, extremely coarse, I was indeed scrupulous in morality, most scrupulous, I was indeed secluded, supremely secluded.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

At Sāvatthi.

The Buddha analyzes each of the twelve links of dependent co-arising, and explains how there is an arising and ending of the whole mass of suffering.

At Sāvatthi.

In the past, in the future, and at present, beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

At Sāvatthi.

The Buddha teaches about dependent co-arising and the phenomena arisen from dependent co-arising. A noble disciple who has thoroughly seen this with right wisdom will no longer be doubtful about who they were in the past, who they will be in the future, or who they are in the present.

At Sāvatthi.

The Buddha explains how the notion of a personal existence emerges from the process of perception. A wide range of phenomena are considered, embracing naturalistic, cosmological and sense experiences. An uninstructed ordinary person interprets experience in terms of a self, while those who have understood the Dhamma have the same experiences without attachment.

Thus have I heard—At one time, the Blessed One was dwelling at |Ukkaṭṭhā::name of a town in Kosala, near the Himalaya; lit. elevated, lofty [ukkaṭṭhā]| in |Subhaga Grove::name of a wood in Ukkaṭṭhā, meaning blessed wood [subhagavana]| at the foot of a royal Sāla tree. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

The Buddha shares his own journey of seeking the path to awakening, from leaving the household life, to studying under two meditation teachers, to attaining full awakening and an account of teaching the Dhamma to his first five disciples.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park.