The Buddha tells Rāhula to meditate on not-self, which he immediately puts into practice. Seeing him, Venerable Sāriputta advises him to develop breath meditation, but the Buddha suggests a wide range of different practices first.

Using the “object lesson” of a cup of water, the Buddha explains to his son, Rāhula, the importance of telling the truth and reflecting on one’s motives.

The Buddha teaches a group of uncommitted householders how to use a rational reflection to arrive at practices and principles that are guaranteed to have a good outcome, even if we don’t know all the variables

The Buddha resolves a disagreement on the number of kinds of feelings  that he taught, pointing out that different ways of teaching are  appropriate in different contexts, and should not be a cause of  disputes. He goes on to show the importance of pleasure in developing  higher meditation.

The leader of the Jains, Nigaṇṭha Nātaputta, gives his disciple Prince Abhaya a dilemma to pose to the Buddha, supposing that this will show his weakness. Things don’t go quite as planned.

Some ascetics in ancient India undertook extreme practices, such as a vow to behave like an ox or a dog. The Buddha meets two such individuals, and is reluctantly pressed to reveal the kammic outcomes of such practice.

The Buddha disagrees with a Jain ascetic on the question of whether physical or metal deeds are more important. When he hears of this, the Jain disciple Upāli decides to visit the Buddha and refute him, and proceeds despite all warnings

The Buddha’s personal doctor, Jīvaka, hears criticisms of the Buddha’s policy regarding eating meat, and asks him about it.

When Potaliya got upset at being referred to as “householder”, the Buddha quizzed him as to the true nature of attachment and renunciation.

The Buddha is invited by his family, the Sakyans of Kapilavatthu, to inaugurate a new community hall. He invites Venerable Ānanda to explain in detail the stages of spiritual practice for a lay trainee.