One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

"Friends, a bhikkhu |passes his time::dwells [viharati]| in such a way that he dies with |regret::experiences remorse [anutappa]|. And how does a bhikkhu pass his time in such a way that he dies with regret?

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

"The purpose of wholesome ethical conduct, Ānanda, is |non-regret::not experiencing remorse [avippaṭisāra]|; its benefit is non-regret."

The Buddha explains the faults concerning this life and the next life, the strivings for laypeople and those who have gone forth, the things that cause regret and do not cause regret, the importance of not resting content with wholesome qualities, the two things that cause regret and do not cause regret, the two dark and bright qualities, and the two occasions for approaching the rains retreat.

"Bhikkhus, there are these two things that |cause regret::cause torment, cause remorse [tapanīya]|. What two? Here, bhikkhus, a certain person has engaged in bodily misconduct but has not engaged in good bodily conduct; has engaged in verbal misconduct but has not engaged in good verbal conduct; has engaged in mental misconduct but has not engaged in good mental conduct. He regrets, 'I have engaged in bodily misconduct'; he regrets, 'I have not engaged in good bodily conduct'; he regrets, 'I have engaged in verbal misconduct'; he regrets, 'I have not engaged in good verbal conduct'; he regrets, 'I have engaged in mental misconduct'; he regrets, 'I have not engaged in good mental conduct.' These, indeed, bhikkhus, are the two things that cause regret."

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

They are not regretful, having given up much |material wealth::worldly gain [āmisa]|; Gifts given in this way, are praised by those who see clearly.

The Buddha describes the ultimate goal and the way of practice leading to the ultimate goal. The ultimate goal is a synonym for Nibbāna.

Thus, bhikkhus, I have taught you the ultimate goal and the way of practice leading to the ultimate goal. What a teacher should do out of compassion for the welfare of the disciples, considering their benefit and out of compassion, that I have done for you. Here are the roots of trees, here are empty huts. Meditate, bhikkhus, do not be negligent; lest you regret it later. This is our instruction to you."

A person who is lacking continuous effort and is without concern is incapable of attaining full awakening, Nibbāna, and the unsurpassed safety from bondage.

“Bhikkhus, a bhikkhu who is |lacking continuous effort::without energy, without application [anātāpī]| and is |without concern::without regret, without remorse, without a sense of shame [anottāpī]| is incapable of |full awakening::perfect understanding, enlightenment [sambodha]|, incapable of |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|, incapable of attaining the unsurpassed safety from bondage. But, bhikkhus, a bhikkhu who is |endowed with continuous effort::ardent, zealous, with energy, with application [ātāpī]| and |endowed with a sense of shame::with regret, with remorse, with concern [ottāpī]| is capable of full awakening, capable of Nibbāna, capable of attaining the unsurpassed safety from bondage.

The Buddha classifies beings according to their attachment or detachment from sensual pleasures and conditioned existence. Those entangled in both are returners; those detached from sensual pleasures but still bound to existence are non-returners; and those freed from both are arahants who have ended the taints.

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.

Better is a wrong action not done, for one later |regrets::suffers remorse, burns [tappati]| a wrong action; Better is a good action that is done, for having done it, one does not regret.

DhammaPada verses 60-75 describe the traits and consequences for an immature person. They suffer from delusion, cling to false views of self and possessions, perform harmful actions, seek status without wisdom, and long for recognition. In contrast, the wise avoid their company and pursue seclusion and true understanding of the Dhamma.

That action is not well done, which, having done, one |later regrets::suffers remorse from [anutappati]|; With a tearful face, one weeps, experiencing its result.

The Buddha describes the subsequent training guideline to virtuous conduct - to practice being free of the unwholesome states craving, ill will, dullness and drowsiness, restlessness and worry, and doubt while walking, standing, sitting, and lying down.

If, while walking, bhikkhus, a bhikkhu is free of |craving::greediness, wanting, yearning [abhijjhā]| and |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, free from |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, free from |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and has abandoned |doubt::uncertainty, indecisiveness [vicikiccha]|, tireless energy is aroused in him, |unmuddled::without confusion [asammuṭṭha]| |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| is established, their body is |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|, their mind is |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Such a bhikkhu is said to be |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, |with concern::with shame, with regret, having remorse [ottāpī]|, continuously |with energy aroused::with initiative [āraddhavīriya]|, and |determined::resolute, applying oneself [pahitatta]| while walking.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

"Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

DhammaPada verses 1-20 share on the power of the mind in shaping one's experiences, the importance of letting go of resentment and hostility, the consequences of living without restraint and moderation, the distinction between essence and non-essence, the sorrow and joy tied to one's actions, the importance of acting according to the Dhamma, and who partakes in the true ascetic life.

Here he |regrets::suffers remorse, burns [tappati]|, after death he regrets, the evildoer regrets in both cases; Regrets thinking, "Evil has been done by me", and regrets even more after reaching a |bad destination::state of misery [duggati]|.

Dhammapada verses 129-145 explore the themes of non-violence, the consequences of harmful actions, and the importance of self-discipline. Through metaphors of a broken gong, a well-trained horse, and skilled artisans, the verses emphasize that true purification comes not from external austerities but from inner restraint, mindfulness, and ethical conduct. The inevitability of death and the suffering caused by harming others are highlighted alongside the rewards of peace and wisdom for those who cultivate virtuous behavior.

While doing |harmful::injurious, destructive, bad, or evil [pāpaka]| deeds, the |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| does not |understand::comprehend, realize, grasp [bujjhati]|; Through their own deeds, the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|, |is tormented::regrets, feels remorse [tappati]|, as if |burned by fire::scorched by flames [aggidaḍḍha]|.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

“Bhikkhus, if while a bhikkhu is walking, a |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, a |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]| or a |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]| arises, and if that bhikkhu tolerates it, does not abandon it, dispel it, eliminate it, or bring it to an end, even while walking, such a bhikkhu is called 'unmotivated, |without concern::without regret, without remorse [anottāpī]|, constantly slack, and |weak in effort::low in energy, lacking in endurance [hīnavīriya]|.'

The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.

"The passing away of one person, bhikkhus, is regretted by many people. Who is that one person? The Tathāgata, the Arahant, the perfectly Awakened One. This is that one person whose passing away is regretted by many people."

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

Such a person, bhikkhus, overwhelmed and consumed by harmful and unwholesome qualities born of aversion ... and illusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery. Bhikkhus, just as a sal tree, an axle-wood tree, or a bamboo tree, ensnared and tightly bound by three |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creepers, succumbs to misfortune, destruction, and utter ruin—so too, bhikkhus, such a person, overwhelmed and consumed by harmful and unwholesome qualities born of greed, aversion, and illusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery.

The unconditioned is the ending of desire, aversion, and delusion. The 37 factors leading to the unconditioned are described in brief.

What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. These are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be negligent; lest you regret it later. This is our instruction to you.

The uninclined is the ending of desire, aversion, and delusion. The 37 factors leading to the uninclined are described in brief.

What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. These are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be negligent; lest you regret it later. This is our instruction to you.

The Buddha explains how he divided his thoughts into two kinds - 1) thoughts of sensual desire, ill will, and harm; and 2) thoughts of relinquishment, non-ill will, and non-harm. He explains how he abandoned harmful thoughts and cultivated wholesome thoughts, leading to the attainment of the four jhānas and the three knowledges.

What a teacher should do out of compassion for his disciples, seeking their welfare, I have done for you, bhikkhus. Here are these roots of trees, here are these empty huts. Meditate, bhikkhus, do not be negligent; lest you later regret it. This is our instruction to you."

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

At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's Park. There, the Blessed One addressed the bhikkhus:

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

“Bhikkhus, last night, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta’s Grove, approached me. Having drawn near and paid homage to me, she stood to one side. Standing there, that deity said this to me: ‘Venerable sir, there are these six qualities that ensure the |non-decline::non-regressing [aparihāna]| of a bhikkhu. What six? 1) |Respect::reverence, esteem [gārava]| for the |Teacher::The Buddha [satthā]|, 2) respect for the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, 3) respect for the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, 4) respect for the training, 5) respect for |conscience::internal sense of right and wrong used for guiding one's behavior, moral shame, scruple [hirī]|, 6) respect for |moral dread::fear of wrongdoing out of regard for others [ottappa]|. These, venerable sir, are the six qualities that lead to the non-decline of a bhikkhu.’”

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.

39. ‘Others could be |without concern::without regret, without remorse [anottāpī]|; we shall be with concern here’—effacement should be practiced thus.

The Buddha describes three things that lead to the decline of a trainee bhikkhu and three things that lead to non-decline.

This was said by the Blessed One, said by the Arahant, as I have heard:

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

Then, when the night had advanced, a certain deity, radiant in appearance and illuminating almost the entire Jeta's grove, approached the Blessed One. Having drawn near and paid homage to the Blessed One, she stood to one side. Standing there, the deity said this to the Blessed One:

Dhammapada verses 273–289 emphasize the eightfold path as the foremost way to liberation, seeing the impermanent, unsatisfactory, and not-self nature of all things. Further, the verses mention the relation of meditation and wisdom, They mention restraint, how wisdom through meditation, on cutting off the forest as well as the undergrowth, and making swift effort to purify by the way of practice leading to Nibbāna.

Of all the paths, the eightfold path is the |foremost::best, most important [seṭṭha]|, of all the truths, the four noble truths are the foremost; of all the mental qualities, the |fading of desire::dispassion, detachment [virāga]| is the foremost, of all the two-footed beings, the |clear-eyed one::who can see, gifted with sight [cakkhumant]| is the foremost.