The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

The brahmin Subha asks the Buddha why humans experience such inequality in lifespans, health, wealth, and birth. The Buddha gives a detailed exposition of kamma, showing how specific wholesome and unwholesome actions—like killing, anger, generosity, and humility—bring their corresponding results in the human realm.

When the householder Potaliya claims he has “cut off all dealings” by retiring, the Buddha explains that true renunciation lies not in abandoning possessions but in abandoning unwholesome actions and defilements. Through vivid similes, he reveals the futility of sensual pleasures and how the true cutting off of all dealings is accomplished in the Noble Ones’ Discipline.

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 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.

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

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.

A warrior asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in warrior tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

An elephant warrior asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in elephant warrior tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

A cavalryman asks the Buddha whether dying in battle leads to rebirth among heroic deities, as taught in cavalrymen tradition. After initially refusing to respond, the Buddha explains that a mind driven by violent intent leads not to heaven but to hell. Even holding such a belief is itself wrong view, resulting in rebirth in hell or the animal realm.

The venerable Nandaka teaches Sāḷha and his friend about how to independently verify the unwholesome and wholesome mental qualities.

The Buddha explains the three unwholesome roots and the three wholesome roots.

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.