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

The Dhamma can be like a snake that bites if grasped wrongly. This discourse tackles the danger of misinterpretation, sparked by a bhikkhu who claimed sensual pleasures weren't obstructions. The Buddha warns that a “wrong grasp” of the teachings leads to harm, while the right grasp leads to liberation. The ultimate goal is to use the teachings like a raft to cross over, letting go of all views—especially the view of a permanent self—to end suffering.

The Buddha provides a detailed analysis of the six sense bases, differentiating worldly feelings based on attachment from those born of renunciation and insight. He outlines a progressive path of abandoning lower states for higher ones, guiding practitioners through refined meditative states toward complete liberation.

The Buddha uses a simile of a bronze cup of beverage mixed with poison to illustrate how craving for agreeable and pleasant sense experiences leads to acquisition and suffering, while wisely seeing their impermanent nature leads to the end of suffering through the abandoning of craving.

The Buddha shares a reflection on the three characteristics of impermanence, unsatisfactoriness and not-self for the five aggregates of form, feeling, perception, formations, and consciousness.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

The Buddha describes on the impermanent, stressful and not-self nature of the five aggregates of form, feeling, perception, formations and consciousness.

A teaching on the fearless resolve that severs the lower fetters, followed by the exact inquiry needed to immediately wear away mental defilements.

The Buddha shares verses on the great heroes who wander freely, taintless, boldly roaring their lion’s roar.

The Buddha explains that those recollecting past lives are merely recalling one or more of the five aggregates. He defines each aggregate and shows how a noble disciple sees them as impermanent, unsatisfactory, and not suitable to identify with, leading to disenchantment, dispassion, and liberation.

When wanderers press Anurādha to define an Awakened One after death, he struggles to answer. He approaches the Buddha for guidance, and the Buddha uses an inquiry based on the five aggregates to demonstrate that an Awakened One cannot be found even in this very life.

“One who sees the Dhamma sees me.” When the dying Vakkali regrets not visiting the Master, the Buddha offers a radical correction: the physical body is not the Buddha. It ends with a dramatic search by Māra the Evil One, who hunts in vain for a consciousness that has found no footing.

Which things should a virtuous bhikkhu carefully attend to? Venerable Sāriputta explains how a bhikkhu at each stage of awakening should carefully attend to the five aggregates that are subject to clinging.

Recognizing the six internal sense bases as impermanent, unsatisfactory, and not-self leads to disenchantment, dispassion, and subsequently, liberation.

A dying lay disciple, Dīghāvu, invites the Buddha to his sickbed. Already established in the four factors of stream entry and in deep insight into impermanence, unsatisfactoriness, and dispassion, he receives a final exhortation to keep his mind on the Dhamma. After his passing, the Buddha declares Dīghāvu a non-returner who will attain final Nibbāna.

Before his awakening, the Bodhisatta reflected on the gratification in the world, the drawback in the world, and the escape from it.

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

The Buddha shares the four kinds of persons — those who cultivate loving-kindness, compassion, appreciative joy, and equanimity while perceiving drawbacks — and the difference in their rebirths.

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

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.

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.”

Seven perceptions, of 1) unattractiveness, 2) death, 3) unpleasantness of food, 4) non-delight in the whole world, 5) impermanence, 6) unsatisfactoriness in impermanence, and 7) not-self in unsatisfactoriness, that when cultivated and frequently practiced lead to the deathless, in brief.

Seven perceptions, of 1) unattractiveness, 2) death, 3) unpleasantness of food, 4) non-delight in the whole world, 5) impermanence, 6) unsatisfactoriness in impermanence, and 7) not-self in unsatisfactoriness, that when cultivated and frequently practiced lead to the deathless, in detail.

After his full awakening, the Buddha surveys the world, seeing beings aflame with passion, aversion, and delusion. 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.