One who advances far along the path sheds unwholesome states of mind, as a snake sheds its dried up old skin.

A poetic dialogue contrasting the wealth and security of lay life with the wealth and security of a person who has lived the renunciate life to its culmination. If you have trouble relating to someone like Dhaniya who measures his wealth in cattle, then when reading this poem substitute stocks and bonds for cows and bulls, and economic downturn for rain. [TB]

On the value of living the solitary wandering life of a forest monk.

The Buddha answers a farmer who asserts that monks do no useful work, and thus don't deserve to eat.

Four different types of contemplatives and how to recognize them.

On the various causes of spiritual decline that the aspirant must avoid.

The Buddha explains to a brahman what qualities really make one worthy of being branded an “outcast.”

The Buddha's words on cultivating a heart filled with loving-kindness (metta) towards all beings.

A yakkha challenges the Buddha with riddles and threatens to beat him up.

Reflecting on the unattractiveness of the body as a way to gain insight.

The Buddha describes the characteristics of the ideal sage, who finds greater happiness and security not in relationships but in living the solitary contemplative life. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and reflected upon frequently by all practicing Buddhists. See That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by Thanissaro Bhikkhu.)

The Buddha enumerates the many treasures to be found within the Triple Gem.

What is a true friend?

An enumeration of the blessings that result from leading a skillful life.

The monks are encouraged to avoid monks who conduct their lives in unwholesome ways.

A teacher, like a skilled boatman, is one who knows firsthand how to cross to the opposite shore.

The attitudes and behavior that enable one best to learn and benefit from the Dhamma.

A stirring exhortation to rekindle your efforts. Wake up!

The Buddha recommends the recluse way of life to his son, Rahula.

A lay follower asks the Buddha how a disciple should act virtuously. The Buddha explains.

King Bimbisara, struck by the young Buddha's radiant demeanor, follows him to the mountains to discover who he is and whence he comes.

The ten armies of Mara approach the Bodhisatta (Buddha-to-be) in an unsuccessful attempt to lure him from his meditation seat.

Four characteristics of well-spoken speech.

Death and loss are inevitable, but is grief?

A sutta in two parts. The first part gives an account of events soon after the birth of the Bodhisatta (Buddha-to-be). The second part describes the way of the sage.

Not all dualities are misleading. This sutta teaches ways to contemplate the duality of the origination and cessation of stress and suffering so as to reach Awakening. [TB]

The drawbacks of sensual desires.

Those who remain attached to the body and to sensuality will have a hard time freeing themselves from fear of death and from further becoming.

Freedom isn't to be found by boasting of your precepts and practices or by debating your views.

Although freedom is found by means of knowledge and meditation, in ultimate terms it lies beyond both.

The conceit that comes from identifying with practices or views — even if they're supreme — is a fetter preventing full freedom.

Life is short. Possessiveness brings grief. Freedom comes from abandoning any sense of mine.

The drawbacks of falling away from the celibate life.

The Buddha points out the drawbacks of disputes, for winners and losers, alike.

Magandiya offers the Buddha his daughter in marriage. The Buddha refuses and further subdues Magandiya's pride by describing attainments of purity that Magandiya can't yet understand.

What enables a person to live at peace?

The Buddha is questioned on the source of quarrels and disputes, and on the highest level of spiritual attainment.

If there is one truth, how should a person behave in a world where many different truths are taught?

How to maintain freedom in a world full of disputes.

A detailed description of the attitudes and behavior of a monk training for the sake of total liberation.

The Buddha speaks in poignant terms of the samvega that led him to abandon the home life. He concludes with recommendations for practice and a description of the person who has attained the goal of true peace and security.

When a monk, disaffected with the world, takes up the life of seclusion, what fears should he overcome? How should he train to annihilate the darkness in his heart?

The Buddha summarizes the essence of Dhamma training: “Not craving for sensual pleasures, and with a mind that is pure and tranquil.”

Who in the world is truly contented, truly free, truly a great person?

The Buddha explains that birth and aging can never be transcended by performing hopeful rituals, but only by extinguishing the fires of greed, hatred, and delusion.

How does one cross the flood of birth and old age, sorrow and grief?

How can one become freed of all doubt?

What support should one hold on to in order to cross over the raging flood of craving?

Who, exactly, deserves to be called “wise”?

How can we demolish craving and free ourselves from entanglement with the world?

So — what's it like, being emancipated, anyway?

Is there anywhere safe to stand where we won't be swept away by aging and death?

How does one abandon birth and aging?

Bhadravudha asks of the Buddha: How did you come to know the Dhamma?

In what way should one live mindfully, so as to bring about Awakening?

How does one develop insight after mastering the higher levels of jhana?

How should one view the world so as to escape Death's grasp?

Alarmed by the deterioration of his aging body, Pingiya asks the Buddha how to conquer birth and decay.