Dhammapada verses 290–305 share on the renunciation of lesser happiness for greater joy, mindfulness of the body, and applying effort to overcome defilements. Further, the verses highlight the harm of neglecting what should be done, consequence of imposing suffering on another, while praising recollection of the Buddha, Dhamma, and Saṅgha as well as the qualities of mindfulness, non-violence, and cultivation. The verses conclude with the benefits of solitude and the wilderness for those who are energetic and self-restrained.

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.

The Buddha advises to live with training as the benefit, wisdom as the north star, liberation as the essence, ruled by mindfulness.

The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.

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.

The Buddha describes the further training guideline on how to practice the Dhamma while walking, standing, sitting, and lying down for bhikkhus who are virtuous, and accomplished in the moral code of conduct.

The Buddha distinguishes peaceful 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 the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

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.

The Buddha instructs Rāhula on how to regard the five aggregates as not-self which he immediately applies to practice. The Buddha then teaches Rāhula on how to meditate on the elements, the divine abodes, unattractiveness, impermanence, and mindfulness of breathing to abandon unwholesome mental qualities and cultivate wholesome mental qualities.

The Buddha explains how even small attachments can be strong fetters if not relinquished, using similes of a quail and an elephant, and contrasts between the poor and wealthy. He describes four types of practitioners based on their response to attachment and mindfulness. The discourse also presents gradual refinement of meditative attainments from the first jhāna to the cessation of perception and feeling.

The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path, culminating in right knowledge and right liberation.

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

Venerable Ānanda recollects the wonderful and marvelous qualities of the Tathāgata, the Buddha, relating to his conception and birth. The Buddha then caps it off by sharing what he considers the most wonderful and marvelous quality of all.

Ajita asks the Buddha a series of questions about the nature of the world, the currents of defilements, how to overcome name and form and the conduct of those who have comprehended the Dhamma.

The venerable Mogharāja asks the Buddha how to look upon the world so that the King of Death does not see one. The Buddha advises to look upon the world as empty, being ever mindful, and to uproot the sense of self.

A radiant deity tempts young Samiddhi to enjoy sensual pleasures. The Buddha later reveals that true liberation transcends identity and craving, and is only found by those who let go of even the need to describe themselves.

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 in detail each factor of the noble eightfold path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.

The Buddha presents a simile of the nāgās, serpent beings, who rely on the Himalayas to nurture their bodies and acquire strength before entering the ocean, as a metaphor for the bhikkhu cultivating the seven factors of awakening to attain greatness and expansiveness of mental qualities.

The Buddha teaches the four establishments of mindfulness as the one-way path for the purification of beings and for the personal realization of Nibbāna.

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

The Buddha explains how a bhikkhu should live with mindfulness and full awareness.

The four floods of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these floods.

The four bonds of sensual pleasures, continued existence, views, and ignorance are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

The four kinds of clinging - 1) clinging to sensual pleasures, 2) clinging to views, 3) clinging to rules and observances, and 4) clinging to a doctrine of self - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these bonds.

The four knots of craving, ill will, clinging to rules and observances, and clinging to the idea that 'This is the truth' are described. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these knots.

The seven underlying tendencies - 1) sensual desire, 2) aversion, 3) wrong view, 4) doubt, 5) conceit, 6) attachment to existence, and 7) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for directly knowing, full understanding, complete exhaustion, and giving up of these tendencies.

The five cords of sensual pleasure 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 cords of sensual pleasure.

The five hindrances - 1) sensual desire, 2) ill will, 3) dullness and drowsiness, 4) restlessness and worry, and 5) doubt - 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 cords of sensual pleasure.

The five aggregates that are subject to clinging - 1) form, 2) feeling, 3) perception, 4) intentional constructions, and 5) consciousness - 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 aggregates that are subject to clinging.

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.

The five higher fetters - 1) Passion for worldly existence, 2) passion for formless existence, 3) conceit, 4) restlessness, and 5) ignorance - are described in brief. The four establishments of mindfulness should be cultivated for direct knowledge, full understanding, complete exhaustion, and giving up of these five higher fetters.

Short teachings on the benefits of cultivating mindfulness of the body.

The Buddha explains the importance of mindfulness of the body in partaking in the deathless.

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

The Buddha describes three cases where vigour should be applied.

The Buddha describes the seven powers in brief, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

The Buddha describes the seven powers in detail, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.