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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.

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.