The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

"Bhikkhus, I do not see any other single quality that causes unarisen factors of awakening to not arise, or arisen factors of awakening to not reach full development as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. For one who attends unwisely, bhikkhus, unarisen factors of awakening do not arise, and arisen factors of awakening do not reach full development."

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, full awareness and lack of it, bad and good friendships, and good and bad habits.

"Bhikkhus, I do not see any other single quality that leads to such great harm as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Unwise attention, bhikkhus, leads to great harm."

The Buddha explains the importance of rousing of energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, wise attention, clear comprehension and lack of it, and bad friendship.

"Bhikkhus, I do not see any other single quality that causes unarisen unwholesome qualities to arise, or arisen wholesome qualities to decline as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. For one who attends unwisely, bhikkhus, unarisen unwholesome qualities arise, and arisen wholesome qualities decline."

The Buddha describes how wrong view leads to unwholesome qualities and suffering, while right view leads to wholesome qualities and happiness and what kind of attention fuels what kind of view.

“Bhikkhus, I do not see even a single thing on account of which unarisen wrong view arises and arisen wrong view grows as much as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Bhikkhus, for one who attends unwisely, unarisen wrong view arises, and arisen wrong view grows.”

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

"Bhikkhus, there are two causes for the arising of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|. What are the two? |The sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. These, bhikkhus, are the two causes for the arising of passion."

The Buddha explains what causes the hindrances to arise and how to abandon them.

"Bhikkhus, I do not see any other single quality that causes unarisen doubt to arise, or arisen doubt to increase and expand, as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Bhikkhus, when one does not wisely attend, unarisen doubt arises, and arisen doubt increases and expands."

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.

In one who sees no |mine-ness::possession, cherishing, sense of ownership [mamāyita]|, with respect to |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| in every way; And who does not grieve over what is absent, he, indeed, is rightly called a "bhikkhu".

DhammaPada verses 21-32 share the distinct path and outcomes of diligence and negligence. On seeing this clearly, the wise guard diligence like the most important wealth. One devoted to diligence burns away all fetters, is incapable of decline, and is near to Nibbāna.

|Immature::lacking in discernment or good sense, child-like in understanding [bāla]|, |unwise::one lacking discernment, who has not cultivated wisdom [dummedhī]| persons, indulge in negligence; But the wise one guards diligence, like the |most important::best, foremost [seṭṭha]| wealth.

Dhammapada verses 157-166 emphasize self-discipline, personal responsibility, and inner mastery. A wise person must first establish themselves properly before guiding others, as self-mastery is difficult but essential. Purity and impurity are personal matters, and one should prioritize their own spiritual welfare over external concerns, for no one can purify another.

Indeed the |injurious [actions]::harmful, bad, potentially evil intentions or actions [pāpa]| committed by oneself, born from oneself, arising from oneself; Crush the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|, like a diamond crushes a rock-made jewel.

Beings come together and associate based on disposition. The faithless come together and associate with the faithless, and other pairs of dispositions are mentioned.

Even in the future, bhikkhus, beings will come together and associate according to disposition. The faithless will come together and associate with the faithless; the unashamed will come together and associate with the unashamed; the unwise will come together and associate with the unwise; the faithful will come together and associate with the faithful; the conscientious will come together and associate with the conscientious; the wise will come together and associate with the wise.

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

"Bhikkhus, I do not see any other single internal factor that leads to such great harm as |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. Unwise attention, bhikkhus, leads to great harm."

The Buddha contrasts the suffering experienced by gods and humans, who delight in impermanent sense objects, with the contentment of the Tathāgata who understands their true nature, highlighting the differing views of happiness held by the world and the Noble Ones.

See this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, difficult to fathom, here, the |unwise::those lacking in insight and discernment [aviddasu]| are |bewildered::confused, disoriented by delusion [sammūḷha]|; For those with obstructed vision, there is |darkness::ignorance, gloom, murkiness [tamas]|, sheer blindness for those who do not see.

Dhammapada verses 334–359 depict craving as a binding force, likening it to a creeping vine, a trapped hare, and a spider’s web. The wise cut these bonds, free from passion, aversion, illusion, and longing, crossing beyond birth and aging. The highest gift is the Dhamma, surpassing all wealth and pleasures, and the destruction of craving is the greatest victory. Offerings to those free from defilements bear the greatest fruit.

|Riches::property, possessions [bhoga]| destroy the |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|, but not the one who seeks liberation; The undiscerning person, driven by craving for riches, destroys not just others, but himself as well.

The Buddha explains the cause for the restraint of all the taints and how there is abandoning of all the taints through the seven methods of seeing, restraint, proper use, enduring, avoiding, removing, and cultivation.

"Bhikkhus, I declare that the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]| is for one who knows and sees, not for one who does not know and does not see. Who knows and sees what? |Wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]| and |unwise attention::improper attention, imprudent use of the mind [ayonisomanasikāra]|. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.

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.

Then the Blessed One addressed the Venerable Ānanda: “Do you see Ānanda, the mental contrivance of this vain person Udāyī? I knew, Ānanda, that this vain person Udāyī, as he was engaging, would engage |unwisely::improperly, carelessly [ayoniso]| right now. Right from the beginning, Ānanda, the wanderer Potaliputta asked about three kinds of feeling. And if this vain person Samiddhi, when asked by Potaliputta, had answered thus: ‘Friend Potaliputta, having done an intentional action by way of body, speech, or mind that leads to pleasant feeling, one feels pleasure. Having done an intentional action by way of body, speech, or mind that leads to painful feeling, one feels pain. Having done an intentional action by way of body, speech, or mind that leads to neither-painful-nor-pleasant feeling, one feels neither-pain-nor-pleasure.’ Ānanda, had this vain person Samiddhi answered in this way, he would have answered rightly, in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.

Dhammapada verses 383–423 redefine 'Brāhmaṇa' (sage) by inner attainment, not birth or appearance. Through effort, a true sage cuts craving, understands reality, and realizes Nibbāna. Fearless, detached, pure, and restrained, they embody non-violence and patience. Free from defilements and attachments, having overcome suffering and rebirth, the sage achieves the ultimate goal, radiating wisdom and peace.

What use are your matted locks, O |undiscerning one::one lacking discernment, who has not cultivated wisdom, unwise [dummedha]|? What of your fur garment? Within you is the |tangle::thicket, jungle, lit. grasping [gahana]| [of passion], yet you only groom the outside.

On a full moon night with the Sangha at Sāvatthi, the Buddha answers a series of ten questions on the aggregates. He answers on the root of clinging, the cause and condition for the designation of the aggregates, how identity view arises, the gratification, danger, and escape from the aggregates, and on ending conceit.

"There is this possibility, bhikkhus, that some misguided person here, unwise, immersed in |ignorance::inclined to not examine and verify|, under the sway of craving, might thus misinterpret the teaching: 'So it seems, indeed, form is not-self, feeling is not-self, perception is not-self, intentional constructs are not-self, consciousness is not-self. How then do actions performed by a not-self affect oneself?' Bhikkhus, you should be well-trained to respond to such questions, in every respect, regarding these various teachings.

Venerable Sāriputta explains how all wholesome teachings are encompassed by the Four Noble Truths. He then explains the four great elements of earth, water, fire and wind.

"Bhikkhus, even if bandits were to savagely sever you limb by limb with a two-handled saw, anyone who would let his mind be overcome by hatred towards them would not be fulfilling my teaching." Therefore, tireless energy shall be aroused in me, |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]| established; my body shall be |tranquil::peaceful, calm [santa]|, |without agitation::without arousal, without excitement [asāraddha]|; my mind |collected::composed, settled [samāhita]| and |unified::one-pointedness, with oneness, integrated, well-composed, concentrated [ekagga]|. Let contact with fists, clods, sticks, and knives now disturb this body, for this is indeed the teaching of the Buddhas being practiced by me.

Short teachings on the impossibility of certain events, actions, or outcomes.

### Paṭhama vagga - First Chapter