When the Buddha fails to achieve reconciliation among quarrelsome bhikkhus at Kosambi, he withdraws into solitude and later encounters an inspiring community of monks devoted to liberation. He teaches them the path of inner purification based on his own practice prior to full awakening—discerning and abandoning eleven subtle impurities of mind, developing collectedness in three ways, and realizing unshakable liberation.

When the venerable Meghiya seeks solitude for meditation before his mind is mature, unwholesome thoughts arise and disturb him. Returning to the Buddha, he learns of five conditions that lead to the ripening of the undeveloped mind, beginning with good friendship.

When Ānanda says that good friendship is half of the spiritual life, the Buddha corrects him, saying that it is the whole of the spiritual life. The Buddha explains that good friendship is the basis for the development of the Noble Eightfold Path.

There is no other single external factor as helpful as good friendship for a trainee bhikkhu who is aspiring for the highest goal.

A deity asks the Buddha what is a friend to one who is traveling, within the home, in times of need, and in the next world.

Verses describing the characteristics of a false friend—one who disregards conscience and speaks without sincerity—contrasted with a true friend whose loyalty is unbreakable and whose actions reflect inner integrity. It further speaks to the joy and peace found in virtuous conduct, seclusion, and the realization of the Dhamma.

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.

The Buddha explains the consequences of negligence and diligence, idleness 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.

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.