The Dhamma can be like a snake that bites if grasped wrongly. This discourse tackles the danger of misinterpretation, sparked by a bhikkhu who claimed sensual pleasures weren't obstructions. The Buddha warns that a “wrong grasp” of the teachings leads to harm, while the right grasp leads to liberation. The ultimate goal is to use the teachings like a raft to cross over, letting go of all views—especially the view of a permanent self—to end suffering.

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

When venerable Sāriputta meets venerable Puṇṇa Mantāṇiputta, he asks whether the spiritual life is lived for the sake of various purifications—of conduct, mind, view, overcoming doubt, knowing the path, knowing the practice, and knowledge and vision. Venerable Mantāṇiputta explains, with the simile of seven relay chariots, that each stage of purification serves only as a step toward the next, culminating in final Nibbāna without clinging—the true goal of the spiritual life.

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

The Blessed One explains the two principles of explaining the Dhamma - 1) ‘See harm as harm’ and 2) ‘Having seen harm as harm, become disenchanted with it, become detached from it, and be released from it.’

The Buddha describes the benefits of associating with bhikkhus who are accomplished in virtue, collectedness, wisdom, liberation, and the knowledge and vision of liberation.

Only after fully understanding the gratification, drawback, and escape in the case of form, felt experience, perception, intentional constructs, and consciousness, the Buddha declared that he had attained the unsurpassed perfect awakening.

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

Before his awakening, the Bodhisatta reflected on the gratification in the world, the drawback in the world, and the escape from it.

The Buddha describes his quest for gratification in the world, drawback in the world, and the escape from it. He subsequently experientially realized gratification, drawback, and escape as they truly are, leading to his unshakable liberation.

The Buddha explains the proximate causes of non-regret, joy, tranquility, and other qualities leading to liberation, contrasting how they are fulfilled in a virtuous person versus an unprincipled person.

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.

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.