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11.11 Mahānāma the Sakyan sees that the monks are preparing robes after the rains season. Knowing that the Buddha will soon depart, he asks how they are to live with their busy lives.11.12 Mahānāma the Sakyan sees that the monks are preparing robes after the rains season. Knowing that the Buddha will soon depart, he asks how they are to live with their busy lives.11.13 Nandiya the Sakiyan moves to Sāvatthī to be near the Buddha. At the end of the rains, he asks the Buddha’s advice on how to live.11.14 Venerable Subhūti brings the young monk Saddha to meet the Buddha. The Buddha goes on to teach the manifestations of faith.

11.01 Good conduct leads to non-regret, to joy, and so on all the way to liberation.11.02 A virtuous person need not make a wish; it is natural for the path to flow on.11.03 The Buddha teaches that ethical conduct is the vital cause of the good qualities that lead to awakening.11.04 Sāriputta teaches that ethical conduct is the vital cause of the good qualities that lead to awakening.11.05 Ānanda teaches that ethical conduct is the vital cause of the good qualities that lead to awakening.11.06 When a mendicant abuses their fellow monastics, eleven disasters follow.11.07 Ānanda asks the Buddha about a deep state of meditation where all normal perception has ceased, but there is still perception. The Buddha affirms that such a state exists. Ānanda puts the same question to Sāriputta, and gets the same answer.11.08 Ānanda asks the Buddha about a deep state of meditation where all normal attention has ceased, but there is still attention. The Buddha affirms that such a state exists.11.09 The Buddha tells Venerable Sandha to meditate like a trained thoroughbred, not like a wild colt. Doing so, they may attain a deep state.11.10 Possessing various sets of qualities, a mendicant is best among gods and men.

10.217 The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. This statement precedes a long explanation of deeds and their causes.10.218 The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. This statement precedes a long explanation of deeds and their causes.10.219 The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. If one develops the heart’s release through love, no bad deeds can persist there.10.220 The Buddha teaches a brahmin that bad conduct leads to hell, good conduct to heaven.

10.211 The ten kinds of bad deeds lead you to hell; the ten good deeds to heaven.10.216 Those who do the ten kinds of bad deeds are like creepy creatures.

AN 10.113 One should understand what is the teaching and what is contrary to the teaching, in brief.AN 10.114 One should understand what is the teaching and what is contrary to the teaching, in detail.AN 10.115 One should understand what is the teaching and what is contrary to the teaching. After hearing this in brief from the Buddha, the mendicants seek a detailed answer from Ānanda.AN 10.116 The wanderer Ajita informs the Buddha that a philosopher has proposed 500 cases for knowing that and argument has been won or lost. The Buddha asks the mendicants about these.AN 10.117 The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.AN 10.118 The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.AN 10.119 The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.AN 10.120 The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the mendicants.AN 10.121 As the dawn is the forerunner of the sunrise, right view is the forerunner of the path.An 10.122 The ten path factors lead to the end of the defilements.

AN 10.101 Three ascetic perceptions lead to seven results.AN 10.102 The seven factors of awakening lead to realizing the three knowledges.AN 10.103 The tenfold wrong path leads to failure, the tenfold right path leads to success.AN 10.104 When a person has wrong view, all their path development is wrong. But when they have right view, everything good follows.AN 10.105 Ignorance is the precursor of wrong view and the other bad qualities, while right view is the opposite.AN 10.106 Each of the ten path factors wears away its opposite.AN 10.107 The Buddha speaks of a southern land called “Bath”, but says that a spiritual bath is better.AN 10.108 The Buddha speaks of a purgative for curing ailments, but says that a spiritual purgative is better.AN 10.109 The Buddha speaks of a emetic for curing ailments, but says that a spiritual emetic is better.AN 10.110 The ten path factors each expel their opposite.AN 10.111 An adept has fulfilled the ten path factors.AN 10.112 An adept has fulfilled the ten path factors.

An 10.95 The wanderer Uttiya asks the Buddha a series of ten metaphysical questions as to whether the cosmos is finite, etc. The Buddha responds by saying that he only teaches the end of suffering. Uttiya goes on to ask whether all beings will be liberated. The Buddha is silent, and Ānanda answers on his behalf.AN 10.96 The wanderer Kokanada meets Ānanda at the baths and engages him on the topic of the ten metaphysical questions.AN 10.97 With ten qualities, a mendicant is worthy.AN 10.98 With ten qualities, a senior mendicant is at ease wherever they live.AN 10.99 When Upāli asks to go into retreat, the Buddha warns him that secluded wilderness dwellings are hard to endure unless one is accomplished in meditation. He gives a long account of the training required before going into solitude, and ends by encouraging Upāli to stay in the Saṅgha.AN 10.100 Ten things must be given up before attaining perfection.

AN 10.91 The Buddha teaches Anāthapiṇḍika ten kinds of persons who enjoy sensual pleasures.AN 10.92 A noble disciple has eliminated five perils, realized the four factors of stream-entry, and seen the noble process.AN 10.93 Anāthapiṇḍika visits some wanderers, who ask him about the Buddha’s views. Anāthapiṇḍika asks them to explain their own view first. He then declares his own understanding of impermanence, leaving the wanderers speechless.AN 10.94 The householder Vajjiyamāhita visits some wanderers, who accuse the Buddha of condemning all asceticism. Vajjiyamāhita counters this by saying the Buddha only criticizes what is worthy of criticism. The Buddha praises him, and explains in detail what this means.

AN 10.84 When a mendicant declares enlightenment, the Buddha or another accomplished meditator examines them.AN 10.85 Venerable Mahācunda teaches that when a mendicant boasts about spiritual attainments, the Buddha or another accomplished meditator examines them.AN 10.86 Venerable Mahākassapa teaches that when a mendicant declares enlightenment, the Buddha or another accomplished meditator examines them.AN 10.87 The Buddha, speaking in reference to the monk Kalandaka, explains ten qualities that lead to discord or unity.AN 10.88 A mendicant who insults their spiritual companions incurs ten disasters.AN 10.89 The monk Kokālika accuses Sāriputta and Moggallāna of having evil wishes. The Buddha defends them. Later, Kokālika suffers calamity and is reborn in hell.AN 10.90 Ten powers by which a mendicant knows that they have ended the defilements.

AN 10.81 Giving up ten things, the Buddha lives free of limits.AN 10.82 A mendicant cannot achieve progress if they have ten bad qualities starting with lack of faith.AN 10.83 Venerable Puṇṇiya asks why the Buddha sometimes feels like teaching, other times not.

AN 10.71 If a mendicant wishes to attain spiritual heights, they should begin by practicing the code of training rules.AN 10.72 When the Buddha receives noisy visitors, several monks withdraw to a nearby forest to meditate. The Buddha praises them, saying that noise is a thorn to absorption.AN 10.73 Ten desirable things that are hard to get.AN 10.74 Ten aspects of prosperity.AN 10.75 The female lay disciple Migasālā questions Ānanda how the Buddha could have declared her father and her uncle had the same level of spiritual attainment, when one was much more strict than the other. Ānanda conveys this to the Buddha, who responds that only such as he can pass judgment, since the spiritual faculties of individuals are complex and hard to understand.AN 10.76 Without rebirth, old age, and death, there would be no teaching of Dhamma. The Buddha teaches a series of sets of three things leading to liberation.AN 10.77 A bad monk has ten bad qualities, like a crow.AN 10.78 Jain ascetics have ten bad qualities.AN 10.79 Ten ground for resentment.AN 10.80 Ten ways of removing resentment.

AN 10.63 Those who have certainty in the Buddha may realize the final goal in this life or the next.AN 10.64 Stream-enterers may realize the final goal in this life or the next.AN 10.65 Sāriputta explains to the wanderer Sāmaṇḍakāni that rebirth is suffering, freedom from rebirth is happiness.AN 10.66 Sāriputta explains to the wanderer Sāmaṇḍakāni that dissatisfaction is suffering, enjoyment is happiness.AN 10.67 At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.AN 10.68 At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.AN 10.69 The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten topics of conversation suitable for mendicants.AN 10.70 The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten grounds of praise.

AN 10.61 Even though ignorance has no discernible first point, it still has a cause.AN 10.62 Even though craving has no discernible first point, it still has a cause.

10.51 The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.10.52 Sāriputta teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.10.53 The Buddha doesn’t praise stagnation in wholesome qualities, let alone decline.10.54 The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection. Includes a teaching on various things that should or should not be cultivated.10.55 Sāriputta explains what the Buddha meant by a mendicant who is in decline.10.56 Ten meditative perceptions that lead to the deathless.10.57 Ten meditative perceptions that lead to the deathless.10.58 The root of all things, and similar principles.10.59 Ten reflections that strengthen the mind of a renunciate.10.60 The monk Girimānanda is sick. The Buddha encourages Ānanda to visit him and speak of ten perceptions.

10.41 Ten reasons for disputes in the Saṅgha.10.42 Ten roots for disputes in the Saṅgha.10.43 Ten roots for disputes in the Saṅgha.10.44 A mendicant who wishes to admonish another should first reflect on five things in themselves and establish a further five.10.45 Ten dangers for a monk who enters a royal harem.10.46 The Sakyans say that they don’t always observe the eight precepts on the sabbath. The Buddha strongly admonishes them to be more consistent.10.47 Mahāli the Licchavi asks the Buddha for the causes of bad deeds.10.48 Topics for frequent reflection by one gone forth.10.49 Ten things that depend on the body.10.50 Some monks are arguing, so the Buddha teaches them ten warm-hearted principles.

AN 10.31 The Buddha teaches Venerable Upāli the ten reasons for establishing the training rules.AN 10.32 Ten reasons for suspending the recitation of the code of conduct.AN 10.33 Ten qualities a mendicant should have to be appointed to judge a dispute.AN 10.34 Ten qualities a mendicant should have to give ordination.AN 10.35 Ten qualities a mendicant should have to give dependence.AN 10.36 Ten qualities a mendicant should have to be attended by a novice.AN 10.37 Ten reasons for schism in the Saṅgha.AN 10.38 Ten reasons for harmony in the Saṅgha.AN 10.39 The Buddha teaches Ānanda the ten reasons for schism in the Saṅgha, as well as the outcome of causing schism.AN 10.40 The Buddha teaches Ānanda the ten reasons for harmony in the Saṅgha, as well as the outcome of creating harmony.

AN 10.28 Some lay people ask the nun from Kajaṅgalā regarding the ten “Great Questions”. Though she has not heard this teaching herself, she explains from her own understanding, and is praised by the Buddha.AN 10.29 Starting with a comparison with the King of Kosala, the Buddha teaches a series of ten advanced teachings. He culminates by affirming that he teaches the full understanding of sensual pleasures, forms, and feelings.AN 10.30 King Pasenadi returns victorious from battle and immediately goes to see the Buddha, bowing reverentially to his feet, and declaring ten reasons for his love and devotion to the Buddha.

AN 10.25 Ten universal dimensions of meditation, or kasiṇas.AN 10.26 The female lay follower Kāḷī of Kuraraghara in Avantī asks Venerable Mahākaccāna about a verse spoken by the Buddha in “The Maidens’ Questions” (SN 4.25). He replies in terms of the ten universal dimensions of meditation.AN 10.27 Some wanderers claim to teach the direct knowledge of all things, just like the Buddha. However the Buddha disputes this by presenting ten “Great Questions” that they cannot answer.

AN 10.21 Like a lion, a Realized One roars his preeminence based on ten powers. AN 10.22 The Buddha claims to be assured regarding the various different doctrinal hypotheses, based on the ten powers. AN 10.23 Some things are to be given by body, others by speech, and still others by wisdom. AN 10.24 Venerable Mahācunda teaches that, though a mendicant might claim to be free of greed, hate, and delusion, this is not always the case.

AN 10.11 Five factors that a mendicant should have, and five factors of a lodging that they should occupy. AN 10.12 A mendicant should abandon the five hindrances and possess the five factors of the adept. AN 10.13 Five lower and five higher fetters. AN 10.14 Five kinds of emotional barrenness and five emotional shackles. AN 10.15 Diligence is the foremost of all good qualities. AN 10.16 Ten persons who are worthy. AN 10.17 Ten qualities that serve as protector. AN 10.18 Ten qualities that serve as protector, in detail. AN 10.19 Ten noble abodes in which the noble ones of the past, present and future abide. AN 10.20 Ten noble abodes in which the noble ones of the past, present and future abide, in detail.

AN 10.01 The purpose of ethics, leading step by step to liberation.AN 10.02 There’s no need to make a wish to get enlightened; it happens naturally when the conditions are there.AN 10.03 The Buddha teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.AN 10.04 Sāriputta teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.AN 10.05 Ānanda teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.AN 10.06 Ānanda asks the Buddha about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious.AN 10.07 Ānanda asks Sāriputta about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious. Sāriputta confirms that there is, and claims to have attained it.AN 10.08 Ten factors, beginning with faith, that a mendicant should fulfill.AN 10.09 Ten factors, beginning with faith, that a mendicant should fulfill.AN 10.10 Ten factors, beginning with faith, that a mendicant should fulfill.

AN 9.42 At Udāyī’s request, Ānanda explains an obscure verse spoken (in SN 2.7) by a deity. The nine progressive meditations are the escape from confinement.AN 9.43 The Buddha speaks of a “direct witness’, that is, someone who personally has thorough and proficient experience of the different meditation states.AN 9.44 One liberated by wisdom first enters the meditation states, then understands them.AN 9.45 One freed both ways is both proficient in and understands the meditation states.AN 9.46 The teaching apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.AN 9.47 - 51 Extinguishment apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.

AN 9.40 A bull elephant, annoyed by living in the herd, goes off by himself. Similarly, a mendicant feeling crowded in a monastery goes off by themselves and happily meditates in seclusion.AN 9.41 The householder Tapussa reflects that it is renunciation that distinguishes lay from monastic. The Buddha responds by giving a long account of his practice of absorption before awakening.

AN 9.36 The ending of defilements happens due to the practice of absorption meditation.AN 9.37 Ānanda exclaims how amazing it is that the Buddha has found a way to freedom while still experiencing the world. Questioned by the monk Udāyī, Ānanda recounts a discussion on advanced meditation with the nun Jaṭilagāhiyā.AN 9.38 Two brahmin cosmologists ask the Buddha to decide between competing claims as to whether the cosmos is infinite. Rejecting metaphysical claims, the Buddha says that there is no end of the world that can be reached by traveling; but without reaching the end of the world you can’t be free of suffering.AN 9.39 In the wars between gods and demons, they find safety only in their own fortress. Similarly, a mendicant finds safety in absorption.

AN 9.32 Nine progressive meditation states.AN 9.33 Nine progressive meditation states, explained in detail.AN 9.34 Sāriputta declares that extinguishment is bliss, precisely because nothing is felt there. He explains this apparent paradox with reference to the nine progressive meditations.AN 9.35 Just as a foolish cow can get in trouble wandering the mountains, a foolish mendicant can get lost practicing absorption if they do it wrongly.

AN 9.21 A comparison of the people of India, of Uttarakuru, and of the heaven of the Thirty-Three.AN 9.22 Nine kinds of horses are compared with nine kinds of monks.AN 9.23 Nine things that are rooted in craving.AN 9.24 Nine realms into which sentient beings may be reborn.AN 9.25 Nine reflections by which a mendicant knows their mind has wisdom.AN 9.26 Venerables Candikāputta and Sāriputta differ in their interpretation of a teaching proposed by the notorious schismatic Devadatta.AN 9.27 A householder who has eliminated the perils that come with breaking the five precepts, and possesses the four factors of stream-entry is freed from lower rebirths.An 9.28 A householder who has eliminated the perils that come with breaking the five precepts, and possesses the four factors of stream-entry is freed from lower rebirths.AN 9.29 Nine grounds for resentment.AN 9.30 Nine ways of removing resentment.AN 9.31 Nine meditative states, each of which arises from the cessation of something present in the previous state.

AN 9.11 After the rains season, Sāriputta takes leave of the Buddha. Another monk falsely accuses Sāriputta of hitting him before leaving. The Buddha calls Sāriputta to answer the accusation. Before the Saṅgha, Sāriputta denies it, uttering a powerful statement of spiritual prowess.AN 9.12 Sāriputta visits some wanderers, who claim that only perfected ones are free from bad rebirth. Sāriputta has no opinion on this, but asks the Buddha, who replies that even stream-enterers are freed from lower rebirth.AN 9.13 Venerables Mahākoṭṭhita and Sāriputta discuss whether the spiritual path is for the purpose of changing the results of deeds.AN 9.14 Sāriputta questions Venerable Samiddhi on the basis of intentions and thoughts.AN 9.15 The body is compared to a boil with nine orifices.AN 9.16 Nine perceptions to be developed in meditation.An 9.17 Nine factors in how a family relates to the Saṅgha.AN 9.18 Nine factors for a glorious sabbath: the eight precepts and the meditation on love.AN 9.19 Some deities come to the Buddha and speak of how their practice in their past life was limited and unsatisfactory.AN 9.20 The wealthy and devoted lay supporter Anāthapiṇḍika rather curiously says that only poor alms are given in his home. The Buddha praises gracious and bounteous generosity. But meditation surpasses even the greatest offering.

AN 9.01 Beginning with good friendship, the Buddha teaches nine things that give rise to the qualities that lead to awakening.AN 9.02 The things that a mendicant relies on as supports in spiritual practice.AN 9.03 Venerable Meghiya, while attending on the Buddha, wants to go off and meditate in a forest alone. The Buddha discourages him, but he goes anyway. When his meditation doesn’t go well, he returns chastened to the Buddha, who teaches him about the benefits of good companions and other fundamentals of a balanced spiritual practice.An 9.04 Nandaka is teaching the monks when the Buddha arrives. Unbeknown to those inside, the Buddha waits until the talk was finished, then enters. Nandaka is embarrassed at keeping the Buddha waiting, but the Buddha praises him and offers a teaching on the four things a mendicant should complete. Nandaka then teaches five benefits of listening to Dhamma.AN 9.05 A noble disciple who develops four powers overcomes five fears.AN 9.06 Four kinds of person who one should or should not associate with. A similar distinction is made regarding robes, almsfood, lodgings, towns, and countries.AN 9.07 The wanderer Sutavā asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine.AN 9.08 The wanderer Sajjha asks the Buddha about five things a perfected one cannot do; the Buddha expands it to nine, which differ slightly from AN 9.7.AN 9.09 Nine kinds of persons: the eight noble persons and the ordinary person.AN 9.10 Nine persons are worthy of gifts: the eight noble persons and a member of the spiritual family.

AN 8.81 Mindfulness and situational awareness are a foundation for developing higher spiritual qualities leading to liberation.AN 8.82 Venerable Puṇṇiya asks the Buddha why he sometimes feels like teaching and other times doesn’t.AN 8.83 The root of all things, and other factors that apply to all things.AN 8.84 The Buddha teaches how to be a success as a master thief. Unusually, this discourse has no “spiritual” counterpart, so it sounds like the Buddha just giving a lesson in thievery!AN 8.85 Different titles for the Buddha.AN 8.86 When the householders of Icchānaṅgala make a racket in the monastery, the Buddha asks his attendant Nāgita what is going on. The Buddha speaks strongly of his dislike for material gains, and his love of seclusion.AN 8.87 Eight reasons the Saṅgha may overturn the bowl against a lay follower.AN 8.88 Eight reasons the lay followers may declare no confidence or confidence regarding a mendicant.AN 8.89 Eight reasons the lay followers may enjoin an act of reconciliation on a mendicant, or relax said act.AN 8.90 Eight things a mendicant charged with aggravated misconduct must observe.

AN 8.71 Beginning with faith, a mendicant completes all good qualities that fulfill liberation.AN 8.72 Beginning with faith, a mendicant completes all good qualities that fulfill liberation.AN 8.73 Various mendicants practice mindfulness of death, but do so inadequately. The Buddha explains how to do so with proper urgency,AN 8.74 A mendicant should reflect each night on the dangers that lie around them, and practice mindfulness of death with urgency to give up the unwholesome.AN 8.75 Eight accomplishments, both worldly and spiritual.AN 8.76 Eight accomplishments, both worldly and spiritual, in detail.AN 8.77 Sāriputta describes eight cases where a mendicant has a desire for material things. Sometimes they fall under the sway of that desire, but sometimes they rise above it.AN 8.78 Eight sets of qualities pertain to benefiting oneself and others, explained by Sāriputta.AN 8.79 Eight conditions for the decline or success of a trainee mendicant.AN 8.80 Eight grounds for laziness, and the corresponding eight grounds for energy.

AN 8.61 The Buddha describes eight cases where a mendicant has a desire for material things. Sometimes they fall under the sway of that desire, but sometimes they rise above it.AN 8.62 Eight sets of qualities pertain to benefiting oneself and others.AN 8.63 A monk asks for teachings before going on retreat, but the Buddha rebukes him, as he has not practiced sincerely. Nevertheless, he persists, and the Buddha teaches him meditation in detail.AN 8.64 At Gayā, the Buddha describes his meditation before awakening. He was able to see lights and forms, converse with gods, and understand the deeds that made them gods.AN 8.65 Eight dimensions of meditative mastery, based on the vision of certain shapes and colors.AN 8.66 Eight meditative liberations, based on the vision of forms and the attainment of the formless.AN 8.67 Eight kinds of ignoble statement that misrepresent the truth.AN 8.68 Eight kinds of noble statement that convey the truth.AN 8.69 Eight kinds of assemblies: aristocrats, brahmins, householders, ascetics, and various deities. The Buddha has visited each of these in disguise.AN 8.70 When the Buddha gives up his life-force, an earthquake is felt. The Buddha explains to Ānanda the eight causes of earthquakes.

AN 8.51 Mahāpajāpatī Gotamī, the Buddha’s foster mother, requests ordination from the Buddha. He declines, until urged to relent by Ānanda. He allows Mahāpajāpatī to go forth on eight conditions.AN 8.52 With eight qualities a monk may be appointed to teach the nuns.AN 8.53 Mahāpajāpatī wishes to go on retreat, so the Buddha teaches her eight principles that summarize the Dhamma in brief.AN 8.54 Dīghajāṇu of the Koliyans asks the Buddha to teach in a way suitable for lay people who enjoy life. The Buddha teaches four practical ways to ensure success in this life, and another four ways to ensure success in the next.AN 8.55 The brahmin Ujjaya is going abroad, and asks the Buddha to teach him. The Buddha teaches four practical ways to ensure success in this life, and another four ways to ensure success in the next.AN 8.56 The Buddha explains how addiction to sensual pleasures is perilous.AN 8.57 With eight qualities, a mendicant is worthy.AN 8.58 With eight qualities, a mendicant is worthy.AN 8.59 Eight kinds of person are worthy.AN 8.60 Eight kinds of person are worthy.