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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.

AN 8.41 When the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Such a sabbath is glorious. AN 8.42 When the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. The benefits are explained at length. AN 8.44 The Buddha teaches the layman Vāseṭṭha that when the sabbath is observed by following the eight precepts, one lives for that day like the perfected ones. Vāseṭṭha exclaims that such a practice would be widely beneficial. AN 8.46 Some “Agreeable” gods put on a display of music and dance for Venerable Anuruddha, but he is not impressed. He then asks the Buddha how women are reborn in such a heaven. AN 8.47 The Buddha teaches the laywoman Visākhā eight qualities through which a woman may be reborn among the Agreeable gods. AN 8.48 The Buddha teaches the housewife Nakulamātā eight qualities through which a woman may be reborn among the Agreeable gods. AN 8.49 The Buddha teaches the laywoman Visākhā four qualities through which a woman succeeds in this life, and four through which she succeeds in the next. AN 8.50 The Buddha teaches the mendicants four qualities through which a woman succeeds in this life, and four through which she succeeds in the next.

AN 8.31 Eight ways of giving a gift. AN 8.32 This verse on qualities of a good person appears to be a fragment of text, perhaps originally part of the previous sutta. AN 8.33 Eight grounds for giving. AN 8.34 The rewards of giving are compared to fields of different qualities. AN 8.35 When giving, if you expect a certain result in the next life, you can get it, if the conditions are right. AN 8.36 The good deeds of giving, ethics, and meditation lead to good rebirths, depending on the level to which they are developed. AN 8.37 A good person gives gifts in eight ways. AN 8.38 When a good person is born, it benefits eight kinds of people, like a rain-cloud showering all over the land. AN 8.39 Eight streams of merit, consisting in going for refuge and five kinds of gifts. AN 8.40 Eight kinds of misdeed are conducive to bad outcomes.

AN 8.27 Eight very different kinds of powers. AN 8.28 Eight powers of a perfected one. AN 8.29 Eight lost opportunities for spiritual practice. AN 8.30 Venerable Anuruddha reflects that the teachings is for someone who is of few wishes, content, secluded, energetic, mindful, peaceful, and wise. To these seven thoughts, the Buddha adds an eighth: the teaching is for those who delight in non-proliferation. Practicing in line with these eight thoughts of a great man, Venerable Anuruddha achieves perfection.

AN 8.21 The Buddha celebrates the eight amazing qualities of the householder Ugga of Vesālī. Ugga himself speaks of these qualities. AN 8.22 The Buddha celebrates the eight amazing qualities of the householder Ugga of Hatthigāma. Ugga himself speaks of these qualities. AN 8.23The Buddha celebrates the seven amazing qualities of the householder Hatthaka of Āḷavī. When he hears of this, Hatthaka is anxious to know that no lay people were present. Learning of this, the Buddha adds humility as an eight quality. AN 8.24 The Buddha learns from Hatthaka of Āḷavī how he maintains a large following. He then celebrates Hatthaka's eight good qualities. AN 8.25 Questioned by his relative Mahānāma, the Buddha explains what makes someone a Buddhist lay follower, a virtuous lay follower, and a lay follower practicing for the welfare of all. AN 8.26 Questioned by Jīvaka Komārabhacca, the Buddha explains what makes someone a Buddhist lay follower, a virtuous lay follower, and a lay follower practicing for the welfare of all.

AN 8.13 With eight qualities a royal thoroughbred is worthy of a king. Likewise, with eight qualities a mendicant is worthy. AN 8.14 Eight flaws in wild horses, similar to eight flaws in mendicants. AN 8.15 Eight different kinds of stain. AN 8.16 A mendicant with eight qualities is worthy of being sent on a mission. AN 8.17 A woman imprisons a man in eight ways. AN 8.18  A man imprisons a woman in eight ways. AN 8.19 Demons delight in the ocean for eight reasons, and likewise the mendicants delight in the Dhamma for eight reasons. AN 8.20 On a full-moon night, the Buddha was to recite the code of conduct for the monks. However, he remained silent until dawn, due to the presence of a corrupt monk.

AN 8.11 The brahmin Verañja rebukes the Buddha for his lack of respect for senior brahmins. He levels a series of criticisms, each of which the Buddha deflects by redefining terms. The Buddha affirms that his claim to superiority is because he was the first to achieve awakening. AN 8.12 General Sīha, a prominent disciple of the Jains, visits the Buddha against the wishes of Mahāvīra, the Jain leader. He challenges the Buddha by bringing up the various ways that people criticize him. Convinced by the Buddha's response, Sīha wishes to take refuge in the Buddha; but the Buddha urges him to be cautious and to continue supporting the Jains.

AN 8.01 The eight benefits of practicing the meditation on love. AN 8.02 Eight conditions that lead to the arising of wisdom, its growth and perfection. AN 8.03 - 04 Due to eight qualities, a mendicant is displeasing to their fellow monastics, but with the opposite qualities is pleasing AN 8.05 The eight worldly conditions in brief: gain and loss, fame and disgrace, praise and blame, pleasure and pain. AN 8.06 The eight worldly conditions in detail: gain and loss, fame and disgrace, praise and blame, pleasure and pain. AN 8.07 Devadatta's downfall was the eight worldly conditions. AN 8.08 In a discourse evidently set some time after the Buddha's passing, Venerable Uttara, staying in a distant land, teaches that a mendicant should review their own failings and those of others. Questioned by Sakka, the Lord of Gods, Uttara affirms that he learned this from the Buddha. AN 8.09 The Buddha praises the grace and restraint of Venerable Nanda. AN 8.10 When a certain monk was admonished, he responded by attacking his reprovers. The Buddha tells the other monks to expel him, explaining that when such a monk lives hidden in the Saṅgha, his corruption can spread to the other monks.

AN 7.615 Develop insight into greed through the awakening factors. AN 7.616 Develop insight into greed through seven perceptions starting with impermanence. AN 7.617 Develop insight into greed through seven perceptions starting with ugliness. AN 7.618 - 7.1124 Develop complete understanding, etc., of greed.

AN 7.95 Seven people worthy of offerings due to observing impermanence in the eye. AN 7.96 - 7.614 Seven people worthy of offerings due to observing suffering, etc., in the eye, etc.

AN 7.85 A mendicant destroys seven defilements. AN 7.86 An ascetic destroys seven defilements. AN 7.87 A brahmin initiate destroys seven defilements. AN 7.88 A scholar destroys seven defilements. AN 7.89 A bathed initiate destroys seven defilements. AN 7.90 A knowledge master destroys seven defilements. AN 7.91 A noble-one destroys seven defilements AN 7.92 A perfected one destroys seven defilements. AN 7.93 Seven bad qualities starting with faithlessness. AN 7.94 Seven good qualities starting with faith.

AN 7.75  - 7.78An expert in monastic conduct has seven qualities. AN 7.79 - 82 An expert in monastic conduct shines with seven qualities. AN 7.83 The Buddha teaches the Vinaya expert Upāli a short summary of the teaching. AN 7.84 Seven principles for settling issues and disputes that have arisen in the community.

The longest of all discourses, this extended narrative tells of the events surrounding the Buddha's death. Full of vivid and moving details, it is an ideal entry point into knowing the Buddha as a person, and understanding how the Buddhist community coped with his passing.

AN 7.69 The blossoming of the Shady Orchid Tree delights the gods of the Thirty-Three, and in the same way, the renunciation of a Buddhist ascetic is delightful. AN 7.70 Sāriputta reflects on what a mendicant should revere in order to develop the wholesome. He reports to the Buddha that these things are indeed found in himself. AN 7.71 Liberation doesn't happen because you wish for it, but because you develop the path. AN 7.72 It would be better for a monk to embrace a blazing fire than to lie with a maiden. AN 7.73 There have been many great teachers in the past, who should not be reviled. But reviling a single noble disciple is even more serious. AN 7.74 Araka was a famous teacher long ago, when the life span was much greater than today. Nevertheless, he still taught impermanence; how much more is it relevant today!

AN 7.65 A sense of conscience is the foundation that leads step by step to liberation. AN 7.66 A rare discourse on cosmic evolution. The Buddha describes the successive appearance of seven suns and how even the earth will be burned up. AN 7.67 When a king's fortress is well supplied with seven things and has four kinds of food supplies it is impregnable. Similarly, a noble disciple with seven qualities and the four absorptions is impregnable. AN 7.68 A mendicant who has seven qualities is worthy, with a special emphasis on listening to and learning the teaching.

AN 7.59 Venerable Kimbila asks the Buddha the reasons for the long-lasting of Buddhism after the Buddha's demise. AN 7.60 Qualities required for arahantship. AN 7.61 Before his awakening, Moggallāna is struggling with sleepiness in meditation. The Buddha visits him and gives seven ways to dispel drowsiness, and other important teachings. AN 7.62 The incalculable benefits of merit that last for many aeons. AN 7.63 Anāthapiṇḍika's home was in an uproar due to the badly behaved Sujātā, newly wedded to one of his sons. The Buddha speaks to her on the different kinds of wives. AN 7.64 When someone is angry, they wish ill upon their enemy, and are disappointed if they do well. This sutta includes a powerful set of verses.

AN 7.54 The Buddha explains why a noble disciple has no doubt when it comes to the unexplained points. AN 7.55 Seven kinds of rebirth for non-returners, as well as extinguishment by not grasping. AN 7.56 Two gods come to the Buddha on Vulture's Peak and declare that the nuns are liberated. Moggallāna interrogates one of the deities on what he means, and the Buddha adds further explanation. AN 7.57 The Buddha explains the benefits of giving that are visible in the present life, and one that is only apparent in the next. AN 7.58 Four areas where the Realized One has nothing to hide, and three ways he is irreproachable.

AN 7.44 Seven planes of consciousness in which beings may be reborn. AN 7.45 The path factors are the prerequisite for right immersion. AN 7.46 Seven fires, some physical, some psychological. AN 7.47 The brahmin Uggatasarīra has arranged a great sacrifice. On Ānanda's advice, he asks the Buddha how to make a sacrifice beneficial. AN 7.48 Meditating on seven perceptions leads to the deathless, in brief. AN 7.49 Meditating on seven perceptions leads to the deathless, in detail. AN 7.50 The brahmin Jāṇussoṇī asks the Buddha about behaviors that are a blemish to the celibate life. AN 7.51 By focusing on their own gendered attributes, a man or woman becomes attached to them and develops lust for the opposite sex. AN 7.52 The lay followers of Campā seek a teaching from the Buddha. Together with Sāriputta, they ask the Buddha about what makes a gift fruitful. AN 7.53 Sāriputta and Moggallāna are on tour in the southern hills. A deity informs the laywoman Veḷukaṇṭakī that they are approaching. When Sāriputta expresses his amazement that she speaks with the gods, she goes on to list many other of her own amazing qualities.

AN 7.32 A god speaks of the the seven principles of non-decline to the Buddha, who repeats it to the mendicants. AN 7.33 The Buddha tells of hearing the seven principles of non-decline from a god. AN 7.34 The Buddha tells of hearing the seven principles of non-decline from a god. AN 7.35 The Buddha tells of hearing the seven principles of non-decline from a god. Sāriputta offers additional explanation An 7.36 When a friend has seven factors, one should associate with them. AN 7.37 When a mendicant has seven factors, one should stay close to them even if they send you away. AN 7.38 With seven qualities, a mendicant will soon realize the four kinds of textual analysis. AN 7.39 With seven qualities, Sāriputta realized the four kinds of textual analysis. An 7.40 Seven qualities leading to mastery of meditation. AN 7.41 With seven qualities, Sāriputta became a master of meditation. AN 7.42 Sāriputta visits a sectarian hermitage and hears them saying that someone who lives the spiritual life for twelve years is fit to graduate. The Buddha rejects this, saying that a mendicant is qualified to graduate not merely by completing a certain number of years, but because of their spiritual qualities. AN 7.43 Ānanda visits a sectarian hermitage and hears them saying that someone who lives the spiritual life for twelve years is fit to graduate. The Buddha rejects this, saying that a mendicant is qualified to graduate not merely by completing a certain number of years, but because of their spiritual qualities.

AN 7.21 The Buddha teaches the seven principles of non-decline to the Licchavis at the Sārandada shrine near Vesālī. AN 7.22 King Ajātasattu of Magadha wishes to invade the Vajjians, and sends his minister Vassakāra to tell the Buddha of his intentions. The Buddha recalls the time he taught the seven principles of non-decline to the Vajjians. AN 7.23 The Buddha teaches the seven principles of non-decline to the mendicants. AN 7.24 -27 The Buddha teaches seven principles of non-decline to the mendicants. AN 7.28 Seven qualities leading to the decline of a mendicant who is a trainee. AN 7.29 Seven qualities leading to the decline of a lay follower. AN 7.30 Seven failures for a lay follower. AN 7.31 Seven ruins for a lay follower.

AN 7.11 The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. AN 7.12 The purpose of the spiritual life is to give up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. AN 7.13 Factors that make a family worth visiting. AN 7.14 Seven persons who are worthy of gifts and veneration. AN 7.15 Seven people found in the world who are like those in water. AN 7.16 Seven persons who are worthy of gifts and veneration. AN 7.17 Seven persons who are worthy of gifts and veneration. AN 7.18 Seven persons who are worthy of gifts and veneration. AN 7.19 Seven persons who are worthy of gifts and veneration. AN 7.20 A mendicant with seven qualities is qualified to graduate.

AN 7.01 Seven qualities that make a mendicant either agreeable or disagreeable to their fellow monastics. AN 7.02 Seven qualities that make a mendicant either agreeable or disagreeable to their fellow monastics. AN 7.03 The powers of faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom. AN 7.04 The powers of faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom. AN 7.05 The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom. AN 7.06 The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom. AN 7.07 Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike spiritual wealth. AN 7.08 The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. AN 7.09 The purpose of the spiritual life is to give up the fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. AN 7.10 The fetters of compliance, repulsion, views, doubt, conceit, envy, and stinginess.

AN 6.117 Things that enable or obstruct meditation on the body. AN 6.118 Things that enable or obstruct meditation on various things. An 6.119 Possessing six qualities, the householder Tapussa sees the Dhamma. AN 6.120 -139 Possessing six qualities, various householders see the Dhamma.

AN 6.107 Antidotes for greed, hate, and delusion. AN 6.108 Antidotes for bad conduct. AN 6.109 Antidotes for bad thoughts. AN 6.110 Antidotes for harmful perceptions. AN 6.111 Antidotes for harmful properties. AN 6.112 Antidotes for views of gratification, self, and wrong views. AN 6.113 Antidotes for discontent, cruelty, and misconduct. AN 6.114 Antidotes for discontent, unawareness, and desire. AN 6.115 Antidotes for being hard to correct, bad friendship, and distraction. AN 6.116 Antidotes for restlessness, lack of restraint, and heedlessness.

AN 6.96 Things rare to find in the world. AN 6.97 Benefits of stream-entry. AN 6.98 A mendicant on the path cannot see any condition as permanent. AN 6.99 A mendicant on the path cannot see any condition as pleasurable. AN 6.100 A mendicant on the path cannot see any thing as not-self. AN 6.101 A mendicant on the path cannot see extinguishment as suffering. AN 6.102 Reasons for meditating on impermanence. AN 6.103 Reasons for meditating on suffering. AN 6.104 Reasons for meditating on not-self. AN 6.105 Giving up rebirth in the three realms of existence, and developing the three trainings. AN 6.106 Giving up conceit and craving.

AN 6.85 Things leading to growth or deterioration by day or night. AN 6.86 Things that enable or obstruct true understanding while listening to the teachings. AN 6.87 Things that enable or obstruct true understanding while listening to the teachings. AN 6.88 Things that enable or obstruct true understanding while listening to the teachings. AN 6.89 Requirements for becoming a stream-enterer. AN 6.90 Requirements for becoming a stream-enterer. AN 6.91 Things impossible for a stream-enterer. AN 6.92 Things impossible for a stream-enterer. AN 6.93 Things impossible for a stream-enterer. AN 6.94 Things impossible for a stream-enterer. AN 6.95 Things impossible for a stream-enterer.

AN 6.75 Six qualities that lead to suffering, and whose absence leads to happiness. AN 6.76 Qualities for realizing arahantship. AN 6.77 Qualities for realizing superhuman states. AN 6.78 Qualities leading to happiness. AN 6.79 Qualities for gaining and strengthening good qualities. AN 6.80 Possessing six qualities a mendicant attains to greatness. AN 6.81 Things leading to hell or heaven. AN 6.82 Things leading to hell or heaven. AN 6.83 Things leading to or obstructing the attainment of perfection. AN 6.84 Things leading to growth or deterioration by day or night.

AN 6.65 Six things lead to non-return. AN 6.66 Six things lead to perfection. AN 6.67 With bad friends, a mendicant cannot fulfill six good qualities, but with good friends they can. AN 6.68 A mendicant who loves to socialize can't find peace in meditation, but one who loves solitude can. AN 6.69 A god speaks on the factors of non-decline. When the Buddha repeats what he says, Sāriputta gives an explaination. AN 6.70 Without samādhi or immersion it is impossible to realize the higher truths of the path. AN 6.71 Six qualities that enable a mendicant to gain understanding. AN 6.72 Six qualities that enable a mendicant to gain strength in meditation. AN 6.73 Six qualities that enable a mendicant to gain the first absorption. AN 6.74 Six qualities that enable a mendicant to gain the first absorption.

AN 6.60 The junior monk Citta Hatthisāriputta rudely interrupts his seniors, and is admonished by Mahākoṭṭhita. His friends speak in his defense, but Mahākoṭṭhita warns them with a long explanation of how hard it is to know another's mind. Ultimately, Citta disrobes. AN 6.61 Several senior mendicants discuss the “Questions of Metteyya” from the Pārāyana (Snp 5.3). Each propose an interpretation, and they then ask the Buddha. He praises each reading, but gives his own intended meaning. AN 6.62 A monk asks whether, when the Buddha said that Devadatta was going to hell, he was speaking metaphorically. The Buddha castigates him, wondering how anyone could misunderstand such a straightforward statement, and explains how he reads the minds of others and understands where their deeds will lead them. AN 6.63 A detailed analysis of several central themes, including sense perception, feeling, defilements, kamma, etc. AN 6.64 The Buddha possesses six spiritual powers that enable him to roar his lion's roar.

AN 6.55 When Venerable Soṇa thinks of disrobing, the Buddha comes and encourages him with the famous simile of the lute that is tuned neither too loose nor too tight. AN 6.56 The Buddha consoles Venerable Phagguṇa on his deathbed, and he dies at peace. The Buddha then explains to Ānanda the benefits of hearing the Dhamma at the right time. AN 6.57 Ānanda asks the Buddha about the six classes of people described by the rival ascetic Pūraṇa Kassapa. The Buddha rejects them, and proposes an alternate scheme, emphasizing the importance ones deeds in this life. AN 6.58 The Buddha explains diverse methods for overcoming diverse kinds of defilements. AN 6.59 The householder Dārukammika claims to give gifts to arahants. But the Buddha warns him that it's hard to know who is really an arahant, and encourage him instead to make offerings to the Saṅgha.

AN 6.49 Two monks separately come to the Buddha and speak of awakening in terms of letting go conceit. The Buddha affirms that they are, in fact, awakened, and that such indirect means are the proper way to make such declarations. AN 6.50 Just as a tree without leaves cannot grow, sense restraint is the foundation for spiritual growth. AN 6.51 Venerables Ānanda and Sāriputta discuss how a mendicants gets to further their learning and understanding. AN 6.52 The Buddha explains to the brahmin Jāṇussoṇī the ambition, quest, commitment, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. AN 6.53 With a series of vivid similes, the Buddha shows how diligence leads to benefits in both this life and the next. AN 6.54 The monk Dhammika annoys both the monks and the layfolk so badly that they banish him. He comes to the Buddha, who consoles him and raises his spirits with a story, while at the same time showing him the error of his ways.

AN 6.43 When going for a bath, the Buddha encounters a giant royal elephant. But a spiritual giant is even more impressive. AN 6.44 In response to criticism, the Buddha explains that it is difficult to compare the spiritual development of different individuals, so we should not be judgmental. AN 6.45 Poor people suffer when they get in debt. Spiritual practitioners who are devoid of good qualities suffer in a similar way. AN 6.46 In a discourse evidently set some time after the Buddha's passing, Venerable Mahācunda urges different groups of meditators, whether they emphasize serenity or insight, to respect and support each other. AN 6.47 The Buddha explains to the wanderer Moliyasīvaka how the teaching may be realized in the present life. AN 6.48 The Buddha explains a brahmin how the teaching may be realized in the present life.

AN 6.31 Things leading to decline or non-decline. AN 6.32 A god speaks on things leading to decline or non-decline. AN 6.33 The Buddha recounts the events of the previous discourse. AN 6.34 Mahāmoggallāna is visited by a Brahmā god who had formerly been a mendicant, and they discuss which of the gods are stream-enterers. AN 6.35 Six kinds of perception that lead to wisdom. AN 6.36 If a mendicant nurses six kinds of defilements it leads to bitterness and disputes in the Saṅgha. AN 6.37 Seeing the laywoman Veḷukaṇṭakī preparing a meal for the Saṅgha, the Buddha celebrated by saying that giving is of great benefit when the donor and the recipient each possess three qualities. AN 6.38 The Buddha rebuts a brahmin's claim that there is no such thing as actions initiated by oneself. AN 6.39 Greed, hate, and delusion are the roots of deeds. AN 6.40 The Buddha explains to Venerable Kimbila the reasons why Buddhism lasts long after the Buddha's demise. AN 6.41 Even a simple block of wood can be perceived in different ways by a mendicant with advanced meditation. AN 6.42 When visited by a noisy crowd, the Buddha speaks to his attendant Nāgita of his love of seclusion and solitude, and of his regard for forest mendicants.

AN 6.21 Even the gods know that some monks are falling away from their practice. AN 6.22 In the past, future, and present, practicing six good qualities protects against decline. AN 6.23 Sensual pleasures are perilous. AN 6.24 A mendicant who has fully mastered meditation could even split apart the Himalayas. AN 6.25 The six recollections are a way to escape from greed. AN 6.26 Mahākaccāna teaches that the six recollections are a way to escape from greed and lead to a mind as vast as space. An 6.27 The right time to visit an esteemed mendicant is when you need spiritual guidance and support. AN 6.28 Some senior mendicants discuss the right time to see an esteemed mendicant, and Mahākaccāna answers by quoting the Buddha from AN 6.27. AN 6.29 When the Buddha asks about the topics for recollection, a monk reveals his ignorance. Ānanda then gives an unusual list of five recollections, which the Buddha supplements with a sixth. AN 6.30 There are things in the world considered to be unsurpassed, but none of them compare with the Dhamma.

AN 6.11 Six warm-hearted qualities practiced among the mendicants. AN 6.12 Six warm-hearted qualities practiced among the mendicants. AN 6.13 The Buddha's teachings are effective, so we can't claim to have practiced them fully if we're still afflicted by the various forms of suffering. AN 6.14 A mendicant who lives well and doesn't waste time will have a good death. AN 6.15 A mendicant who lives well and doesn't waste time dies without regret. AN 6.16 A sick householder is consoled by his wife, who says there is no need for him to be worried about dying, as she is well able to support the family and practice the Dhamma. He recovers, and visits the Buddha to sing the praises of his kind and wise wife. AN 6.17 Neither a king nor a mendicant gets anything accomplished if they just sleep all the time. AN 6.18 Those whose livelihood is the killing of animals do not prosper. AN 6.19 Many of those who practice mindfulness of death don't do so urgently enough. Death might come to us at any moment. AN 6.20 A method for recollecting one's own death that leads to urgency, diligence, and joy.

AN 6.01 A mendicant is worthy of gifts because of equanimity for the six senses. AN 6.02 A mendicant is worthy of gifts because of the six higher knowledges. AN 6.03 A mendicant is worthy of gifts because of six faculties. AN 6.04 A mendicant is worthy of gifts because of six powers. AN 6.05 A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons. AN 6.06 A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons. AN 6.07 A steed is worthy of the king for six reasons, and a mendicant is worthy for six similar reasons. AN 6.08 Six things that are unsurpassable. AN 6.09 Six topics for recollection. AN 6.10 The Buddha teaches his relative Mahānāma that a noble disciple often practices the six recollections, which lead to joy and peace.

The factors that are needed for insight, the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, negligence.

The factors that need to be developed for insight, complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, hate, delusion, anger,hostility, disdain, contempt, jealousy.

Why a monk, nun, various ascetics etc. are  cast down to hell or raised up to heaven.

5.272 - Qualities of one who is appointed to assign meals. 5.273 - 5.285 Qualities of one who is appointed to assign lodgings, and other monastery responsibilities.

5.251 - Qualifications for one who should give an ordination. 5.252  - Qualifications for one who should give dependence. 5.253 Qualifications for one who should have a novice as attendant. 5.254 Material and spiritual stinginess. 5.255 Getting rid of the five kinds of stinginess. 5.256 Give up stinginess to enter the first absorption. 5.257 - 5.263 Give up stinginess to enter the absorptions and higher attainments. 5.264 Give up stinginess to enter the first absorption. 5.265- 271 Give up stinginess to enter the absorptions and higher attainments.

5.241 Drawbacks of bad conduct, and the reverse. 5.242 Drawbacks of bad bodily conduct, and the reverse. 5.243 Drawbacks of bad verbal conduct, and the reverse. 5.244 Drawbacks of bad mental conduct, and the reverse. 5.245 Drawbacks of bad conduct, and the reverse. 5.246 Drawbacks of bad bodily conduct, and the reverse. 5.247 Drawbacks of bad verbal conduct, and the reverse. 5.248 Drawbacks of bad mental conduct, and the reverse. 5.249 Why a person may have the same defects as a charnel ground. 5.250 Placing faith in an individual is dangerous for five reasons.

5.231 Reasons a resident mendicant is admirable, and the reverse. 5.232 Reasons a resident mendicant is admirable, and the reverse. 5.233 Reasons a resident mendicant beautifies a monastery. 5.234 Reasons a resident mendicant helps a monastery. 5.235 How a mendicant shows compassion to lay folk. 5.236 Reasons a resident mendicant is cast down to hell or raised to heaven. 5.237 Reasons a resident mendicant is cast down to hell or raised to heaven. 5.238 Reasons a resident mendicant is cast down to hell or raised to heaven. 5.239 Reasons a resident mendicant is cast down to hell or raised to heaven. 5.240 Reasons a resident mendicant is cast down to hell or raised to heaven.

5.221 For five reasons, a mendicant should wander a reasonable amount, not aimlessly. 5.222 For five reasons, a mendicant should wander a reasonable amount, not aimlessly. 5.223 For five reasons, a mendicant should stay in a monastery a reasonable length of time, not excessively. 5.224 For five reasons, a mendicant should stay in a monastery a reasonable length of time, not excessively. 5.225 A mendicant who visits families risks the following five problems. 5.226 A mendicant who visits families risks the following five problems. 5.227 Five drawbacks of riches, and five benefits. 5.228 Five drawbacks for families who eat overly late, and five benefits of eating at a reasonable hour. 5.229 Five ways a woman is like a black snake. 5.230 Five ways a woman is like a black snake.

5.211 Why a mendicant shouldn't speak ill of their spiritual companions. 5.212 Why a mendicant shouldn't start arguments. 5.213 Five drawbacks of failure in morality, and the corresponding benefits of the reverse. 5.214 Five drawbacks for a person who talks a lot, and the corresponding benefits of the reverse. 5.215 Five drawbacks of intolerance, and the corresponding benefits of the reverse. 5.216 Five drawbacks of intolerance, and the corresponding benefits of the reverse. 5.217 Five drawbacks of uninspiring conduct, and the corresponding benefits of the reverse. 5.218 Five drawbacks of uninspiring conduct, and the corresponding benefits of the reverse. 5.219 Five drawbacks of sitting around a fire. 5.220 Five drawbacks of the city of Madhura.