Located on Mahachai Road in Bangkok, the temple was built with a mixture of Chinese architectural styles. Sunthon Phu, one of Thailand’s greatest poets, had resided in this temple during his monkhood from 1840 - 1842.
"I have heard that at one time the Blessed One was staying at Vesali, in the Peaked Roof Hall in the Great Forest.
Then Mahapajapati Gotami went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As she was standing there she said to him: "It would be good, lord, if the Blessed One would teach me the Dhamma in brief such that, having heard the Dhamma from the Blessed One, I might dwell alone, secluded, heedful, ardent, & resolute."
"Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"
That is what the Blessed One said. Gratified, Mahapajapati Gotami delighted at his words."
The teaching in this sutta is important because it focuses on recognition of specific fundamental qualities or characteristics of the Path of Practice to know whether a teaching is rightly Dhamma and Vinaya and the Buddha's Teaching or not. This is very nice for interfaith and interreligious dialogue work, and is also and important tool in the field of Buddhist Text Critical Studies.
It is also very important for anyone and everyone to help us be able to know for ourselves whether what someone is teaching and propounding -- whether just a friend or someone who is revered as a great teacher -- is in accordance with Dhamma-Vinaya or not.
It is a moving portrayal of the rounds of samsara, wandering on from birth to birth, male and female, in different roles with one another. I love these words "the source of craving has [now] withered".
She also makes a very excellent point here that connects to the Buddha's own answer to her question to him of how one should honor a Buddha.