Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

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.

A person endowed with the two qualities of guarding the sense doors and moderation in eating lives happily in this very life and after death, a good destination is expected.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor for the thought ‘Let people know me.’ But rather, this spiritual life is lived for the purpose of restraint and for the purpose of letting go.

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 outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and Brahmins. The Buddha also describes the abandonment of the five hindrances, the four jhānas, and the three knowledges using similes.

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 answers Sakka’s question on the causes and supporting conditions whereby some beings do not attain Nibbāna in this very life and some beings do attain Nibbāna in this very life.

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

The Buddha uses the simile of an ocean to describe the six sense bases and their respective objects.

The Buddha likens the six types of desirable sense objects to baited hooks, set in the world for the misfortune of beings—those who cling to them fall under Māra’s power.

The venerable Udāyī asks the venerable Ānanda about how to see the not-self nature of consciousness.

The Buddha explains how there is non-restraint and restraint with a simile of six animals with different domains and feeding grounds. He uses strong post or pillar as a designation for mindfulness directed to the body.

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.