It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

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.

A deity asks the Buddha what is a person‘s best treasure, what brings happiness when well practiced, what is sweeter than all tastes, and what kind of life is said to be the best.

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

A disciple of the Noble Ones who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

The Buddha visits the dying lay disciple Dīghāvu and guides him to reflect on his solid foundation of faith and virtue (stream-entry), and then on deeper insights into impermanence. After his death, the Buddha declares him a wise non-returner, now bound for final Nibbāna.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is virtue.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is generosity.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is wisdom.

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

The Buddha describes four benefits of deeply internalizing the Dhamma. Even if one dies muddle-minded, they are reborn among the deities, where hearing the Dhamma again and recollecting their past spiritual practice enables them to swiftly reach distinction.

The Dhamma 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.

The story of Suppavāsā, a noblewoman of the Koliyan clan, who endures a difficult pregnancy and ultimately gives birth to a healthy son with the blessings of the Buddha. Overjoyed, she declares she would endure it again. The Buddha then utters a verse on how suffering, disguised as pleasure, overpowers the negligent.