The Buddha teaches about the person who has had “a single auspicious night”. One who neither revives the past nor places hope in the future, but diligently discerns present phenomena with insight—without taking them as self, and practices with urgency today without being carried away by presently arisen phenomena, that wise one is one who has had a single auspicious night.

In response to a king’s grief over his queen's death, the Buddha teaches that aging, illness, death, and loss are inevitable. He contrasts the self-torment of an ordinary person who resists these truths with the peace a learned disciple of the Noble Ones finds through acceptance, thereby removing the “poisonous dart of sorrow.”

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.

A series of questions and answers between the lay follower Visākha and bhikkhunī Dhammadinnā that clarify subtle yet important aspects of the teachings. Topics covered include personal existence, Noble Eightfold Path, intentional constructs, attainment of cessation of perception and feeling, felt experience, underlying tendencies and various counterparts.

The Buddha describes the three felt experiences that are experienced on contact through the sense doors - pleasant, painful, and neither-painful-nor-pleasant.

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 teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

What is the burden and who bears it, what is the taking up of the burden and the putting down of it.

The Buddha answers Tissa Metteyya's questions about who is content in the world, who is not perturbed, and who has gone beyond the net of existence.

The Buddha answers 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 explains the distinction between how an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

Nibbāna is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and feeling, and having seen with wisdom, completely exhausts mental defilements.

After his full awakening, the Buddha surveys the world, seeing beings aflame with passion, aversion, and illusion. He reflects on the nature of the world and the suffering inherent in existence. By seeing the world as it truly is, he points to the path of liberation.

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.