Pali audio: Recent Episodes

Pali audio

A selection of English translations of the suttas from the Pali canon which have been professionally read and recorded.

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.

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.

5.201 Things that lead to the long-lasting of the Dhamma after the Buddha’s death.
5.202 Five benefits of listening to the teaching.
5.203 Factors that make a thoroughbred worthy of a king.
5.204 Five spiritual powers.
5.205 Five kinds of emotional barrenness that can affect mendicants.
5.206 Five kinds of emotional shackle that can affect mendicants.
5.207 The five health benefits of eating porridge.
5.208 The five health problems of not cleaning one’s teeth with chew sticks.
5.209 Why you shouldn’t recite Dhamma in an overly drawn-out singing style.
5.210 Why you shouldn’t fall asleep unmindfully.

5.191 Ancient traditions of the brahmins that are these days only seen among dogs.
5.192 The brahmin Doṇa accuses the Buddha of not respecting brahmins, so the Buddha responds by analyzing the different kinds of brahmin.
5.193 Saṅgārava the brahmin asks why memorized hymns are sometimes clear to the mind and sometimes not. The Buddha answers with the five hindrances.
5.194 The brahmins Kāraṇapālī and Piṅgiyānī extol the good qualities of the Buddha.
5.195 During a visit by the Licchavis, the brahmin Piṅgiyānī utters a verse in praise of the Buddha.
5.196 Before his awakening, the bodhisatta had five great dreams that foretold profound aspects of his awakening and dispensation.
5.197 Weather forecasters remain ignorant of these five obstacles to rain.
5.198 Five factors of good speech.
5.199 When a renunciate visits a family, they make merit on five bases.
5.200 Five kinds of escape, showing how different aspects of suffering are escaped by different practices.

5.181 Different reasons why someone might dwell in the wilderness.
5.182 Different reasons why someone might wear rag robes.
5.183 Different reasons why someone might dwell at the root of a tree.
5.184 Different reasons why someone might dwell in a charnel ground.
5.185 Different reasons why someone might dwell in the open air.
5.186 Different reasons why someone might never lie down.
5.187 Different reasons why someone might sleep wherever a mat is laid down.
5.188 Different reasons why someone might eat once per day.
5.189 Different reasons why someone might refuse food offered late.
5.190 Different reasons why someone might eat only from their bowl.

5.171 Confidence or lack thereof in layfolk is due to their precepts.
5.172 Confidence or lack thereof in layfolk is due to their precepts.
5.173 Reasons one is cast down to hell or raised to heaven.
5.174 Breaking of precepts is a threat and a danger.
5.175 An outcaste is not born, but they make themselves an outcaste by their behavior.
5.176 The Buddha encourages Anāthapiṇḍika to not rest short with generosity, but to practice meditation too.
5.177 Five kinds of trade that are wrong livelihood.
5.178 Kings do not punish people for keeping precepts.
5.179 Qualities possessing which a lay person may claim to be a stream-enterer.
5.180 The Buddha tells of the layman Gavesī in the time of Buddha Kassapa, and how he went forth with all his followers.

5.161 Five reflections to help eliminate resentment, in brief.
5.162 Five reflections to help eliminate resentment, an explanation by Sāriputta..
5.163 Qualifications for a mendicant to hold a Dhamma discussion.
5.164 Qualifications for a mendicant to share their way of life.
5.165 Sāriputta explains five reasons for asking a question, and the reason he asks a question.
5.166 Udāyī refuses to believe Sāriputta’s description of the achievements of an accomplished meditator. The Buddha dismisses Udāyī’s foolishness, and outlines the reasons senior mendicants should be respected.
5.167 Factors that a mendicant should establish in themselves before accusing another.
5.168 Lack of ethics prevents the attaining of samādhi, wisdom, and freedom.
5.169 Ānanda asks Sāriputta to explain what it means to be quick-witted, but Sāriputta gets Ānanda to explain it himself.
5.170 Ānanda asks Bhaddaji about the best sense objects, and corrects his answer.

5.151 -153Qualities that prevent one who is listening to the teaching from understanding.
5.154 - 156 Things that lead to the decline or the prosperity of the Dhamma.
5.157 Certain topics are inappropriate to discuss with certain kinds of people.
5.158 Confidence or lack thereof in mendicants is due to their practice.
5.159 When told Venerable Udāyī is teaching, the Buddha defines five factors that a Dhamma teacher should establish in themselves.
5.160 Five things that are hard to dispel once they have arisen

5.141 Five people susceptible to various flaws.
5.142 Those who violate moral precepts may regret it or may not.
5.143 The Licchavis discuss the greatest treasures in the world. The Buddha, criticizing them for their fixation on sensual pleasures, suggests spiritual treasures.
5.144 Five meditations that train a mendicant to shift their perception at will.
5.145 Reasons one is cast down to hell or raised to heaven.
5.146 Don’t befriend a mendicant with five qualities; look instead for the five opposites.
5.147 Good and bad ways of offering gifts.
5.148 The way a good person gives gifts and the outcome.
5.149 A mendicant who has found only temporary freedom may decline for five reasons.
5.150 A mendicant who has found only temporary freedom may decline for five reasons.

5.131 Five qualities by which a wheel-turning monarch rules justly, and five corresponding qualities by which the Buddha rolls the Wheel of Dhamma.
5.132 Five qualities by which a wheel-turning monarch’s son rules justly, and five corresponding qualities by which Sāriputta keeps rolling the Wheel of Dhamma.
5.133 Even a wheel-turning monarch has a king, as does the Buddha.
5.134 A wheel-turning monarch always lives in his own realm, and so does a mendicant whose mind is freed.
5.135 A wheel-turning monarch’s son aspires to kingship, as a mendicant aspires to awakening.
5.136 A wheel-turning monarch’s son aspires to be a viceroy, as a mendicant aspires to awakening.
5.137 Five people who sleep little.
5.138 Even a clumsy royal elephant is considered to be a royal elephant, and so too even a clumsy mendicant is still a mendicant.
5.139 A royal elephant who can’t endure sense impacts is unfit, and so too a mendicant.
5.140 A royal elephant with five factors is fit, and so too a mendicant.

5.121 Five meditations recommended for sick mendicants.
5.122 Five meditations that lead to perfection or non-return.
5.123 Five qualities that make a patient hard to nurse.
5.124 Five requirements that a carer or nurse should meet before looking after a patient.
5.125 Things that assist or impede longevity.
5.126 Things that assist or impede longevity.
5.127 Five factors that show whether a mendicant is ready to live apart from the Sangha.
5.128 Things that make an ascetic happy or unhappy.
5.129 Five deeds that condemn the perpetrator to hell.
5.130 Worldly or moral losses and their consequences.

5.111 Five qualities that endear a mendicant who visits families.
5.112 Five factors to be observed by a companion who follows on alms-round; this would typically be a novice or junior mendicant.
5.113 To enter samādhi, a mendicant must be able to endure sense impacts.
5.114 Five qualities to instill in recently ordained mendicants.
5.115 Five good and five bad qualities that determine a nun’s destiny after death.
5.116 Five good and five bad qualities that determine a nun’s destiny after death.
5.117 Five good and five bad qualities that determine a nun’s destiny after death.
5.118 Five good and five bad qualities that determine a nun’s destiny after death.
5.119 Five good and five bad qualities that determine a nun’s destiny after death.
5.120 Five good and five bad qualities that determine a nun’s destiny after death.

5.101 Five factors in which a trainee is assured.
5.102 Five reasons why even a good mendicant might be suspected of bad behavior.
5.103 Five tricks used by thieves to hide, and similar tricks used by bad mendicants.
5.104 Five qualities of the most refined type of ascetic.
5.105 Five ways in which a mendicant can live comfortably with their spiritual companions.
5.106 The Buddha explains to Ānanda five ways in which a mendicant can live comfortably with their spiritual companions.
5.107 Five factors of a worthy mendicant.
5.108 Five factors of a worthy mendicant.
5.109 Five factors by which a mendicant covers all the directions.
5.110 Five factors that show whether a mendicant is ready to live in the wilderness.

5.91 Five spiritual accomplishments culminating in wisdom.
5.92 Five spiritual accomplishments culminating in freedom.
5.93 When people are asked whether they are enlightened, they might answer for different reasons.
5.94 Living comfortably by practicing meditation.
5.95 Supported by five factors, including four aspects of textual analysis, one will soon realize the unshakable.
5.96 Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.
5.97 Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.
5.98 Supported by five factors, one who practices mindfulness of breathing will soon realize the unshakable.
5.99 A lion is always respectful when it kills. So too when the Buddha teaches he always respects his audience.
5.100 Kakudha, Venerable Moggallāna’s lay supporter, having recently passed away, returned to warn him about Devadatta’s fall. The Buddha analyses different kinds of teacher.

AN 5.81 Senior mendicants with strong defilements are disliked.
AN 5.82 Senior mendicants with strong defilements are disliked.
AN 5.83 Senior mendicants who are manipulative and opportunistic are disliked.
AN 5.84 Qualities making a senior mendicant liked or disliked.
AN 5.85 A senior mendicant with no endurance is disliked.
AN 5.86 A senior mendicant is liked if they can analyze and explain the Dharma well, and if they are helpful in the monastery.
AN 5.87 A senior mendicant with morality, learning, who is a good speaker and successful meditator is liked.
AN 5.88 Even if a senior mendicant has many good qualities, they can still lead people astray if they have wrong view.
AN 5.89 Even if a mendicant is a trainee, they won’t progress if they don’t focus on practice. In brief.
AN 5.90 Even if a mendicant is a trainee, they won’t progress if they don’t focus on practice. In detail.

AN 5.77 The dangers of living in a wilderness among wild beasts and so on.
AN 5.78 The uncertainties of life may prevent your practice.
AN 5.79 When the teachers and leaders of the Saṅgha are not well practiced, their weakness will be passed down the generations.
AN 5.80 The Saṅgha may forsake the simple life and indulge in luxuries.

AN 5.71 Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.
AN 5.72 Five meditations lead to freedom. The Buddha supplies five similes, which subtly illustrate five aspects of awakening.
AN 5.73 The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.
AN 5.74 The difference between someone who merely studies the letter of the Dharma, and someone who truly lives by it.
AN 5.75 Some warriors, like some monks, falter before the threat of battle, while others emerge victorious.
AN 5.76 Some warriors, like some monks, are killed or injured in battle, while others emerge victorious.

AN 5.61 Five meditations are very beneficial.

AN 5.62 Five meditations lead to the deathless.

AN 5.63 Noble growth for a male disciple.

AN 5.64 Noble growth for a female disciple.

AN 5.65 Qualifications for taking part in a discussion on Dharma.

AN 5.66 Qualifications for sharing Dharma.

AN 5.67 The four bases of psychic power, together with energy, lead to awakening.

AN 5.68 The Buddha developed the bases for psychic power, which lead to his awakening.

AN 5.69 Five meditations that lead to disillusionment with the world.

AN 5.70 Five meditations that lead to the end of defilements.

AN 5.51 The five hindrances weaken wisdom like side-channels weaken a river’s flow.

AN 5.52 The five hindrances are entirely unwholesome.

AN 5.53 Conditions that help meditation progress smoothly.

AN 5.54 Times that are supportive for meditation practice.

AN 5.55 A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.

AN 5.56 A monk, dissatisfied with monastic life, seeks support from his mentor.

AN 5.57 Topics that are worthy regularly reflecting on, whether as a lay person or renunciant.

AN 5.58 When some wild young men show deep respect for the Buddha, a family elder is astonished.

AN 5.59 Things that are hard to find in someone who has gone forth when old.

AN 5.60 Things that are hard to find in someone who has gone forth when old.

AN 5.41 The legitimate purposes of wealth.

AN 5.42 A good person brings many blessings to their family.

AN 5.43 You don’t get good things by praying for them, but by how you live.

AN 5.44 If you give the best, you get the best.

AN 5.45 When offerings are used for deep meditation, the merit multiplies enormously.

AN 5.46 Kinds of spiritual success, in brief.

AN 5.47 Kinds of spiritual wealth, in detail.

AN 5.48 A wise person reflects on their nature, so they do not suffer when struck by loss.

AN 5.49 When King Pasenadi learns of the death of his beloved Queen Mallikā, the Buddha consoles him.

AN 5.50 Depressed by the death of Queen Bhaddā, King Muṇḍa of Rājagaha neglects his duties, and broods by the side of his beloved’s corpse. Venerable Nārada eases his grief.

AN 5.31 Princess Sumanā asks the Buddha about the karmic results of generosity, when other qualities are equal.

AN 5.32 Princess Cundī asks the Buddha about the best kind of confidence.

AN 5.33 Uggaha invites the Buddha for a meal, and asks him to advise his daughters, who about about to be married.

AN 5.34 The Buddha teaches General Sīha the benefits which he can see for himself in this life, and those in the next life, which he must take on faith.

AN 5.35 Five benefits of generosity for lay people.

AN 5.36 Gifts at the right time, in a appropriate way. The verses are the classic kāladāna blessing.

AN 5.37 Give and you shall receive. The verses are a classic blessing, beginning with Āyudo balado dhīro.

AN 5.38 When someone is a donor, they reap the benefits of association with the Saṅgha.

AN 5.39 Reasons why parents want to have children.

AN 5.40 How a virtuous family head is like a great tree in the mountains.

AN 5.21 If your basic practice is not there, you can’t go higher.

AN 5.22 If your basic practice is not there, you can’t go higher.

AN 5.23 The hindrances are like the corruptions in gold.

AN 5.24 Dharmas starting with morality naturally evolve to freedom.

AN 5.25 Right view leads to freedom when supported by five factors.

AN 5.26 Occasions when one can experience liberation.

AN 5.27 Develop measureless convergence of mind and five knowledges intuitively arise.

AN 5.28 Five kinds of noble right convergence, including similes.

AN 5.29 The benefits of walking meditation.

AN 5.30 The Buddha tells Venerable Nāgita how he dislikes noisy crowds, and wishes never to become famous.

AN 5.11 The five powers of a Realized One.

AN 5.12 Of the five powers, wisdom is chief.

AN 5.13 The five powers in brief.

AN 5.14 The five powers explained in detail.

AN 5.15 Where to look for the five powers.

AN 5.16 Wisdom is the chief of the five powers.

AN 5.17 By practicing but not teaching, one practices for one’s own good.

AN 5.18 By teaching but not practicing, one practices for the good of others.

AN 5.19 By neither teaching nor practicing, one doesn’t practice for anyone’ good.

AN 5.20 By both teaching and practicing, one practice for everyone’s good.

AN 5.01 Five powers of a trainee.

AN 5.02 Five powers of a trainee, explained.

AN 5.03 Suffering in this life and the next.

AN 5.04 Five qualities determine rebirth.

AN 5.05 Reasons to criticize a mendicant who disrobes, or praise one who remains.

AN 5.06 Loss of foundational qualities leads to decline.

AN 5.07 The Buddha looks after mendicants like a nurse looks after a child until they’ve grown up.

AN 5.08 A mendicant with five bad qualities fails in the Dharma.

AN 5.09 A disrespectful mendicant with five bad qualities fails in the Dharma.

AN 5.10 A mendicant with five bad qualities can’t grow in the Dharma.

Develop insight into stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.

Develop complete understanding, … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of stinginess etc. through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.

Develop insight into greed hate … delusion … anger … hostility … disdain … contempt … jealousy through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.

Develop complete understanding, … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed etc. through the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power.

4.264 Killing leads to hell, not killing leads to heaven.

4.265 Stealing leads to hell, not stealing leads to heaven.

4.266 Sexual misconduct leads to hell, not committing sexual misconduct leads to heaven.

4.267 Lying leads to hell, truth leads to heaven.

4.268 Divisive speech leads to hell, harmonious speech leads to heaven.

4.269 Harsh speech leads to hell, harsh speech leads to heaven.

4.270 Talking nonsense leads to hell, meaningful speech leads to heaven.

4.271 Covetousness leads to hell, contentment leads to heaven.

4.272 Ill will leads to hell, love leads to heaven.

4.273 Wrong view leads to hell, right view leads to heaven.

4.254 Things that are to be fully known, given up, developed, and realized through insight.

4.255 Noble and ignoble searches.

4.256 How to gather and sustain a community.

4.257 An old monk asks for advice before his retreat.

4.258 Why families lose wealth.

4.259 How a mendicant is like a fine thoroughbred.

4.260 How a mendicant is like a fine thoroughbred.

4.261 Four spiritual powers

4.262 Things that make you unfit for living secluded in the wilderness.

4.263 Blameworthy and blameless deeds.

4.243 A bad monk enjoys schism in the Saṅgha.

4.244 A mendicant fears offenses just as someone would fear punishment.

4.245 How training benefits, wisdom oversees, freedom is the heart, and mindfulness is in charge.

4.246 How a corpse, a hedonist, a lion, and a Buddha go to sleep.

4.247 Four people worthy of a pagoda.

4.248 Four things lead to the growth of wisdom.

4.249 Four things helpful for human beings.

4.250 Four kinds of ignoble expression by saying you don’t know what you do know.

4.251 Four kinds of noble expression by saying you don’t know what you don’t know.

4.252 Four kinds of ignoble expression by saying you do know what you don’t know.

4.253 Four kinds of noble expression by saying you do know what you do know.

4.232-233 Karma that’s dark, bright, both, and neither.

4.234 A brahmin accuses the Buddha of being an annihilationist.

4.235 Karma that’s dark, bright, both, and neither, explained with the precepts.

4.236 Karma that’s dark, bright, both, and neither, explained with the grave violations and the paths of wholesome deeds.

4.237 Karma that’s dark, bright, both, and neither, explained with the noble eightfold path.

4.238 Karma that’s dark, bright, both, and neither, explained with the awakening factors.

4.239 Blameworthy or blameless deeds and view determine rebirth.

4.240 Hurtful or pleasing deeds and view determine rebirth.

4.241 Four kinds of ascetics found only in the Buddha’s teaching.

4.242 Relying on a good person brings four benefits.

AN 4.211 Good people light up an assembly.

AN 4.212 Conduct and view determine rebirth.

AN 4.213 Conduct and gratitude determine rebirth.

AN 4.214 Precepts determine rebirth.

AN 4.215 Initial path factors determine rebirth.

AN 4.216 Subsequent path factors determine rebirth.

AN 4.217 Truth and untruth determine rebirth.

AN 4.218 Truth and untruth determine rebirth.

AN 4.219 Faith and other qualities determine rebirth.

AN 4.220 Faith and other qualities determine rebirth.

AN 4.201 A good person keeps precepts—including avoiding alcohol—for themselves, while a better person encourages others as well.

AN 4.202 A good person has faith and other good qualities, while a better person encourages others to develop these.

AN 4.203 A good person keeps precepts—including avoiding various kinds of wrong speech—for themselves, while a better person encourages others as well.

AN 4.204 A good person practices the ten ways of wholesome deeds for themselves, while a better person encourages others as well.

AN 4.205 A good person practices the eightfold path for themselves, while a better person encourages others as well.

AN 4.206 A good person practices the tenfold path for themselves, while a better person encourages others as well.

AN 4.207 It’s good to practice the ten ways of wholesome deeds and to encourage others.

AN 4.208 It’s good to practice the tenfold path and to encourage others.

AN 4.209 It’s good character to practice the ten ways of wholesome deeds and to encourage others.

AN 4.210 It’s good character to practice the tenfold path and to encourage others.

AN 4.198 Those who torture themselves and others, and those who do not.

AN 4.199 The web of craving that wraps around the self.

AN 4.200 How love and hate give rise to love and hate; and how one doesn’t fume, ignite, or burn up

4.194 Making an effort to be pure in morality, mind, view, and freedom.

4.195 A discussion with a Jain on whether someone with purified understanding can experience the results of bad karma in the next life.

4.196 The practice of self-torture doesn’t purify you internally.

4.197 Queen Mallikā asks about the karmic causes of beauty, wealth, and power.

AN 4.191 The benefits in the next life of studying Dharma in this life.

AN 4.192 Ways of assessing a person’s morality, integrity, resilience, and wisdom.

An 4.193 The Buddha is accused of using magic to convert followers.

4.181 How a mendicant is like a warrior.

4.182 There are some things no-one can guarantee.

4.183 What we say should never go beyond what we know; but it must also be meanungful.

4.184 Not everyone is afraid to die.

4.185 The Buddha redefines the truths of the brahmins.

4.186 A monk asks a series of questions, which are praised by the Buddha.

4.187 The Buddha explains to Vassakāra how only a good person can judge others. Meanwhile, the followers of Todeyya complain about the King.

4.188 If you criticize someone, you should have a good reason.

4.189 Different things are realized in different ways.

4.190 On the Uposatha night, the Buddha praises monks of great spiritual attainments in the Saṅgha.

4.171 Intention and its results.

4.172 Sāriputta realized the four kinds of textual analysis a fortnight after he ordained.

4.173 When the senses end, is there anything left? Or is that just proliferation?

4.174 When the senses end, is there anything left? Or is that just proliferation?

4.175 A “terminator” is someone who has made an end of suffering. But are they defined by knowledge or conduct?

4.176 Leading examples for the four assemblies.

4.177 A teaching to Rāhula, the Buddha’s son, on the four elements.

4.178 Meditative attainments don’t always lead to letting go of the attachment to self.

4.179 Why only some people realize Nirvana in this life.

4.180 How to determine what is an authentic teaching of the Buddha.

4.161 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in brief.

4.162 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.

4.163 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.

4.164 Impatient practice, patient practice, taming practice, and calming practice.

4.165 Impatient practice, patient practice, taming practice, and calming practice.

4.166 Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: which is best?

4.167 Sāriputta and Moggallāna discuss their practice.

4.168 Sāriputta and Moggallāna discuss their practice.

4.169 Getting awakened either with or without extra effort.

4.170 Ways of practicing serenity and discernment.

4.151 The faculties of faith, energy, mindfulness, and convergence.

4.152 The powers of faith, energy, mindfulness, and convergence.

4.153 The powers of wisdom, energy, blamelessness, and inclusiveness.

4.154 The powers of mindfulness, convergence, blamelessness, and inclusiveness.

4.155 The powers of reflection, development, blamelessness, and inclusiveness.

4.156 It’s not easy to measure the length of an eon.

4.157 Physical health is easier than mental health.

4.158 Signs of decline: much greed, much hate, and much delusion; and wisdom doesn’t go deep.

4.159 A nun fakes illness as a pretext to seduce Ānanda.

4.160 Things that lead to the disappearance of the Dharma.

4.141 The brightness of the moon, sun, fire, and wisdom.

4.142 The radiance of the moon, sun, fire, and wisdom.

4.143 The lights of the moon, sun, fire, and wisdom.

4.144 The shining of the moon, sun, fire, and wisdom.

4.145 The lamps of the moon, sun, fire, and wisdom.

4.146 A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

4.147 A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

4.148 Speech that’s lying, divisive, harsh, or meaningless.

4.149 Speech that’s true, harmonious, gentle, and meaningful.

4.150 Morality, convergence, wisdom, and freedom are essentials.

4.131 People who have given up various fetters.

4.132 Speaking on topic and fluently.

4.133 One who understands immediately, one who understands after detailed explanation, one who needs personal guidance, and one who merely learns by rote.

4.134 Living on the fruit of effort or of past karma.

4.135 The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.

4.136 Fulfilling morality, convergence, and wisdom.

4.137 Valuing morality, convergence, and wisdom.

4.138 Retreat of body and mind.

4.139 Good and bad Dharma speakers, and their followings.

4.140 Having things to say, and saying them well.

4.121 The fears of guilt, shame, punishment, and rebirth in a bad place.

4.122 The risks of waves, crocodiles, whirlpools, and sharks.

4.123 Length of rebirth in various exalted realms.

4.124 Contemplating jhānas with wisdom.

4.125 Rebirth in Brahmā realms from divine abiding meditations.

4.126 Contemplating divine abiding meditations with wisdom.

4.127 The Buddha illuminates even interstellar space, so that beings reborn there see each other.

4.128 Even in a world full of attachment, people listen to the Buddha’s teaching.

4.129 Monks, nuns, laywomen, and laymen love to hear Dharma from Ānanda.

4.130 Monks, nuns, laywomen, and laymen love to hear Dharma from Ānanda.

4.111 Guiding people like horses: sometimes, strictly, sometimes gently. And sometimes you have to kill them.

4.112 A mendicant is like a king’s thoroughbred.

4.113 A thoroughbred responds when it sees the goad. So does a mendicant.

4.114 A mendicant is like a king’s elephant.

4.115 Things that are pleasant or unpleasant, harmful or beneficial.

4.116 Don’t neglect good conduct.

4.117 Practice in your own way.

4.118 Four inspiring places to visit.

4.119 The perils of birth, old age, sickness, and death.

4.120 The perils of fire, water, kings, and bandits.

4.101 - 102 Four people similar to clouds.

4.103 Four people similar to pots.

4.104 Four people similar to ponds.

4.105 Four people similar to mangoes.

4.107 Four people similar to mice.

4.108 Four people similar to oxen.

4.109 Four people similar to trees.

4.110 Four people similar to vipers.

4.91 Demons and gods.

4.92 Serenity and discernment.

4.93 Serenity and discernment should be developed.

4.94 To develop serenity and discernment, you should ask experienced practitioners.

4.95-99 Practice to help yourself and others.

4.100 Which is better: appropriate praise and criticism, or equanimity?

4.81 Precepts lead to heaven or hell.

4.82 Wrong or right speech leads to heaven or hell.

4.83 Criticizing and praising leads to heaven or hell.

4.84 Valuing defilements above the Dharma leads to hell.

4.85 The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.

4.86 One sunk low who sinks lower, one sunk low who rises high, one risen high who sinks low, and one risen high who rises higher.

4.87 - 4.90 The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.

4.71 Unfailing practices: morality, learning, energy, and wisdom.

4.72 Unfailing practices: thoughts of renunciation, good will, and kindness; and right view.

4.73 Speaking well and ill of others.

4.74 The best morality, convergence, wisdom, and freedom.

4.75 The best form, feeling, perception, and state of existence. 4.76 As he lay dying, the Buddha encouraged his disciples to ask any last questions.

4.77 If you try to think about these things you will go mad or get frustrated.

4.78 Four ways of purifying an offering to a teacher.

4.79 Why for different people the same kind of business undertaking might fail or succeed.

4.80 Ānanda asks the Buddha why females don’t attend council meetings, undertake business, or travel to Persia.

4.61 Four things that are desirable, but hard to get; and how to get them through deeds of substance.

4.62 The happiness of ownership, using wealth, debtlessness, and blamelessness.

4.63 A family where the children honor their parents in their home is said to live with Brahmā.

4.64 Breaking precepts leads to hell.

4.65 Estimating others based on appearance, voice, austerity, and principle.

4.66 The greedy, the hateful, the delusional, and the conceited.

4.67 Spreading loving-kindness to snakes and other creatures.

4.68 Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

4.69 The endeavors to restrain, to give up, to develop, and to preserve.

4.70 Corruption of the realm follows corruption of the king.

4.51 When a mendicant meditates using an offering, merit overflows for the donor.

4.52 When a mendicant has confidence and morality, merit overflows for the donor.

4.53- 4.54 Living with gods and zombies.

4.55 - 4.56 How a married couple can stay together in this life and the next.

4.57 - 4.59 Long life, beauty, happiness, and strength.

4.60 A lay disciple serves the mendicant Saṅgha with robes, alms-food, lodgings, and medicines.

4.41 Developing convergence for pleasure, understanding, mindfulness, and ending defilements.

4.42 Answering questions definitively, analytically, with a counter-question, or setting it aside.

4.43 Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.

4.44 Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.

4.45 The god Rohitassa tells how he tried to go to the end of the world.

4.46 The Buddha relates the story of Rohitassa.

4.47 The sky and earth and very far apart. What’s further apart?

4.48 The Buddha praises the teaching of the monk Visākha.

4.49 Distortions of perception, mind, and view.

4.50 Four things obscure the sun and moon, so they don’t shine and glow and radiate. And four things corrupt mendicants: alcohol, sex, money, wrong livelihood.

4.31 Living in a suitable region, relying on good people, right determination, and past good karma.

4.32 Inclusiveness through giving, kind speech, taking care, and impartiality.

4.33 A lion’s roar terrifies beasts. The Buddha’s teaching terrifies the gods.

4.34 Confidence in the Buddha, the path, the Dharma, and the Saṅgha are the best kinds of confidence.

4.35 A great man as understood by brahmins and by the Buddha.

4.36 The brahmin Doṇa is filled with wonder when he sees the Buddha’s footprints.

4.37 A mendicant who has morality, guards the sense doors, eats in moderation, and is committed to wakefulness can’t decline.

4.38 A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has tranquilized bodily activity, and is said to be ‘withdrawn’.

4.39 - 40The Buddha criticizes violent sacrifice, but not non-violent giving.

4.21 Who should the Buddha revere?

4.22 What qualifies you as a senior.

4.23 Why the Buddha is called the Realized One.

4.24 The Buddha knows what can be known, and remains poised in the midst of the world.

4.25 This spiritual life is lived for the sake of restraint, giving up, fading away, and stopping.

4.26 Mendicants who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no mendicants of the Buddha.

4.27 A mendicant should be content with trifles that are easy to get hold of.

4.28 Contentment with any old robe, alms-food, lodgings, and love of meditation: these are ancient traditions of the noble ones.

4.29 Contentment, good will, mindfulness and convergence are basic principles.

4.30 A discussion with some wanderers on the basic principles.

There's nothing so conducive to happiness as a mind that has been tamed.

The Buddha enumerates twenty things of singular importance to the spiritual path.

This is similar to the previous sutta, but with a different manner of exposition. These two discourses anticipate some of the methods of the Abhidhamma.

This is similar to the previous sutta, but with a different manner of exposition. These two discourses anticipate some of the methods of the Abhidhamma.

The Buddha encourages Venerable Sāriputta to teach the mendicants, and he offers an extended listing of Buddhist doctrines arranged in numerical sequence.

The Buddha encourages Venerable Sāriputta to teach the mendicants, and he offers an extended listing of Buddhist doctrines arranged in numerical sequence.

The Buddha encourages Venerable Sāriputta to teach the mendicants, and he offers an extended listing of Buddhist doctrines arranged in numerical sequence.

Mighty spirits hold a congregation, and warn the Buddha that, since not all spirits are friendly, the mendicants should learn verses of protection.

The sutta gives advice on conduct and details what conduct leads to happiness and well-being in this life and re-birth in a heaven world. The sutta is traditionally regarded as the lay vinaya, the laity’s equivalent of the monastic rules.

This presents the brahmanical prophecy of the Great Man, and explains the 32 marks in detail. This discourse contains some of the latest and most complex verse forms in the canon.

Following the death of Nigaṇṭha Nātaputta, the leader of the Jains, the Buddha emphasizes the stability and maturity of his own community. He encourages the community to come together after his death and recite the teachings in harmony.

Following the death of Nigaṇṭha Nātaputta, the leader of the Jains, the Buddha emphasizes the stability and maturity of his own community. He encourages the community to come together after his death and recite the teachings in harmony.

Shortly before he passes away, Venerable Sāriputta visits the Buddha and utters a moving eulogy of his great teacher.

This sutta details why the true status of an individual is not a matter of the class into which one is born but of how one behaves.

In illustration of his dictum that one should rely on oneself, the Buddha gives a detailed account of the fall of a kingly lineage of the past, and the subsequent degeneration of society. This process, however, is not over, as the Buddha predicts that eventually society will fall into utter chaos. But far in the future, another Buddha, Metteyya, will arise in a time of peace and plenty.

This discourse gives a specially good example of dialogue between religions. The Buddha insists that he is not interested in making anyone give up their teacher or practices, but only to help people let go of suffering.

When Sunakkhatta threatens to disrobe, the Buddha is unimpressed. Rejecting showy displays of asceticism or wondrous powers, he demonstrates his pre-eminence.

This is a long and entertaining debate between a monk and a skeptic, who went to elaborate and bizarre lengths to prove that there is no such thing as an afterlife. The discourse contains a colorful series of parables and examples.

The Buddha details the seventh factor of the noble eightfold path, mindfulness meditation. This discourse is essentially identical to MN 10, with the addition of an extended section on the four noble truths derived from MN 141.

After hearing a love song from a god of music, the Buddha engages in a deep discussion with Sakka on the conditioned origin of attachment and suffering.

When deities from all realms gather in homage to the Buddha, he gives a series of verses describing them. These verses, which are commonly chanted in Theravadin countries, give one of the most detailed descriptions of the deities worshiped at the the time of the Buddha.

A minor deity informs the Buddha of the conversations and business of the gods.

Beginning with an account of the fates of disciples who had recently passed away, the scene shifts to a discussion of Dhamma held by the gods.

This sutta contains the story of one of the previous life of the Buddha and is a full version of a narrative given in brief in the Mahāparinibbāna-sutta.

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.

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.

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.

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.

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.

Rejecting Venerable Ānanda’s claim to easily understand dependent origination, the Buddha presents a complex and demanding analysis, revealing hidden nuances and implications of this central teaching.

The Buddha teaches about the six Buddhas of the past, and tells a lengthy account of one of those, Vipassī.

A number of brahmins are discussing the true path to Brahmā. Contesting the claims to authority based on the Vedas, the Buddha insists that only personal experience can lead to the truth.

A brahmin has fallen into the idea that there is no point in trying to offer spiritual help to others. The Buddha goes to see him, and persuades him of the genuine benefits of spiritual teaching.

The Buddha refuses to perform miracles, explaining that this is not the right way to inspire faith. He goes on to tell the story of a monk whose misguided quest for answers led him as far as Brahmā.

Shortly after the Buddha’s death, Venerable Ānanda is invited to explain the core teachings.

The Buddha discusses with a wanderer the nature of perception and how it evolves through deeper states of meditation. None of these, however, should be identified with a self or soul.

The Buddha is challenged by a naked ascetic on the topic of spiritual austerities. He points out that it is quite possible to perform all kinds of austere practices without having any inner purity of mind.

The Buddha explains to a diverse group of lay people how the results of meditation depend on the manner of development.

The Buddha explains to a diverse group of lay people how the results of meditation depend on the manner of development.

A brahmin wishes to undertake a great sacrifice, and asks for the Buddha’s advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments.

A reputed brahmin visits the Buddha, despite the reservations of other brahmins. They discuss the true meaning of a brahmin, and the Buddha skillfully draws him around to his own point of view.

A young brahmin student attacks the Buddha’s family, but is put in his place.

The newly crowned King Ajātasattu is disturbed by the violent means by which he achieved the crown. He visits the Buddha to find peace of mind, and asks him about the benefits of spiritual practice. This is one of the greatest literary and spiritual texts of early Buddhism.

While others may praise or criticise the Buddha, they tend to focus on trivial details. The Buddha presents an analysis of 62 kinds of wrong view, seeing through which one becomes detached from meaningless speculations.

A brahmin teacher advocates that purification of the senses consists in simply avoiding seeing and hearing things. The Buddha explains that it is not about avoiding sense experience, but understanding it and learning to not be affected by sense experience.

The Buddha notices Venerable Sāriputta’s glowing complexion, which is the result of his deep meditation. He then presents a series of reflections by which a mendicant can be sure that they are worthy of their alms-food.

In discussion with a group of householders, the Buddha helps them to distinguish those spiritual practitioners who are truly worthy of respect.

This sutta explains how insight into the six senses is integrated with the eightfold path and leads to liberation.

The Buddha analyzes the six senses from six perspectives, and demonstrates the emptiness of all of them.

The Buddha takes Rāhula with him to a secluded spot in order to lead him on to liberation.

When asked to teach the nuns, Venerable Nandaka proceeds by inviting them to engage with his discourse and ask if there is anything that needs further explanation.

On the eve of his departure to a distant country, full of wild and unpredictable people, Venerable Puṇṇa is asked by the Buddha how he would respond if attacked there.

The monk Channa is suffering a painful terminal illness and wishes to take his own life.

As the great lay disciple Anāthapiṇḍika lies dying, Venerable Sāriputta visits him and gives a powerful teaching on non-attachment.

When his step-mother Mahāpajāpatī wishes to offer him a robe for his personal use, the Buddha encourages her to offer it to the entire Saṅgha instead. He goes on to explain that the best kind of offering to the Saṅgha is one given to the dual community of monks and nuns, headed by the Buddha.

Expanding on the Buddha’s first sermon, Venerable Sāriputta gives a detailed explanation of the four noble truths.

While staying overnight in a potter’s workshop, the Buddha has a chance encounter with a monk who does not recognize him. They have a long and profound discussion based on the four elements. This is one of the most insightful and moving discourses in the canon.

Achieving peace is no simple matter. The Buddha explains how to avoid conflict through contentment, right speech, understanding pleasure, and not insisting on local conventions.

The Buddha gives a brief and enigmatic statement on the ways consciousness may become attached. Venerable Mahākaccāna is invited by the mendicants to draw out the implications.

A detailed analysis of the six senses and the relation to emotional and cognitive processes.

Confronted with an overly simplistic version of his own teachings, the Buddha emphasizes the often overlooked nuances and qualifications in how karma plays out.

The Buddha explains to a brahmin how your deeds in past lives affect you in this life.

A monk who does not know the verses from MN 131 is encouraged by a deity to learn them.

The verses from MN 131 are explained in a different way by Venerable Mahakaccāna.

The same discourse as MN 131, but spoken by Venerable Ananda.

This discourse opens with a short but powerful set of verses extolling the benefits of insight into the here and now, followed by an explanation.

Expanding on the previous sutta, this discourse contains the most detailed descriptions of the horrors of hell.

A fool suffers both in this life and the next, while the astute benefits in both respects.

A second discourse set at the quarrel of Kosambi, this depicts the Buddha, having failed to achieve reconciliation between the disputing mendicants, leaving the monastery. He spends time in the wilderness before encountering an inspiring community of practicing monks. There he discusses in detail obstacles to meditation that he encountered before awakening.

A lay person becomes confused when encouraged to develop the “limitless” and “expansive” liberations, and asks Venerable Anuruddha to explain whether they are the same or different.

A young monk is unable to persuade a prince of the blessings of peace of mind. The Buddha offers similes based on training an elephant that would have been successful, as this was a field the prince was familiar with.

Venerable Bakkula, regarded as the healthiest of the mendicants, explains to an old friend his strict and austere practice. The unusual form of this discourse suggests it was added to the canon some time after the Buddha’s death.

Venerable Ānanda is invited by the Buddha to speak on the Buddha’s amazing qualities, and proceeds to list a series of apparently miraculous events accompanying his birth. The Buddha caps it off by explaining what he thinks is really amazing about himself.

A group of mendicants have taken to socializing too much, so the Buddha teaches on the importance of seclusion in order to enter fully into emptiness.

The Buddha describes his own practice of the meditation on emptiness.

The Buddha explains how one can make a wish to be reborn in different realms.

This focuses on the first aspect of mindfulness meditation, the observation of the body. This set of practices, simple as they seem, have far-reaching benefits.

Surrounded by many well-practiced mendicants, the Buddha teaches mindfulness of breathing in detail, showing how they relate to the four kinds of mindfulness meditation.

A discourse on the prerequisites of right samādhi that emphasizes the interrelationship and mutual support of all the factors of the eightfold path.

Reflecting on the changes that even geographical features undergo, the Buddha then recounts the names of sages of the past who have lived in Mount Isigili near Rājagaha.

Beginning by praising a wise person, the Buddha goes on to explain that one becomes wise by inquiring into the elements, sense fields, dependent origination, and what is possible and impossible.

The Buddha sets up a framework on things to be cultivated or avoided, and Venerable Sāriputta volunteers to elaborate.

The Buddha explains that a truly good person does not disparage others or feel superior because of their attainment.

If someone claims to be awakened, their claim should be interrogated with a detailed series of detailed questions. Only if they can answer them clearly should the claim be accepted.

The Buddha describes in technical detail the process of insight of Venerable Sāriputta. Many ideas and terms in this text anticipate the Abhidhamma

A good person is able to understand a bad person, but not vice versa.

On a lovely full moon night, one of the mendicants presents the Buddha with a series of questions that go to the heart of the teaching. But when he hears of the doctrine of not-self, another mendicant is unable to grasp the meaning.

Amid rising military tensions after the Buddha’s death, Venerable Ānanda is questioned about how the Saṅgha planned to continue in their teacher’s absence. As the Buddha refused to appoint a successor, the teaching and practice that he laid down become the teacher, and the Saṅgha resolves issues by consensus.

The Buddha compares the training of an accountant with the step by step spiritual path of his followers. But even with such a well explained path, the Buddha can only show the way, and it is up to us to walk it.

Beginning with profound meditation absorption, the Buddha goes on to deeper and deeper levels, showing how insight on this basis leads to the detaching of consciousness from any form of rebirth.

Not all of those who claim to be awakened are genuine. The Buddha teaches how true spiritual progress depends on an irreversible letting go of the forces that lead to suffering.

Hearing of the death of the Jain leader Nigaṇṭha Nātaputta, the Buddha encourages the Saṅgha to swiftly resolve any disputes. He lays down a series of seven methods for resolving disputes. These form the foundation for the monastic code.

The Buddha teaches the monks to not dispute about the fundamental teachings, but to always strive for harmony.

A middle length version of the more famous Brahmajala Sutta (DN1), this surveys a range of speculative views and dismisses them all.

The Buddha tackles a group of Jain ascetics, pressing them on their claim to be practicing to end all suffering by self-mortification. He points out a series of fallacies in their logic, and explains his own middle way.

Angered by the devotion of a brahmin lady, a brahmin visits the Buddha. He positions himself against traditionalists and rationalists, as someone whose teaching is based on direct experience.

Working hard is not valuable in and of itself; what matters is the outcome. And just as in lay life, spiritual practice may or may not lead to fruitful results.

Two brahmin students ask the Buddha about what makes a brahmin: birth or deeds? the Buddha points out that, while the species of animals are determined by birth, for humans what matters is how you chose to live. This discourse anticipates the modern view that there are no such things as clearly defined racial differences among humans.

A corrupt tax-collector is redeemed by his encounter with Venerable Sāriputta.

A brahmin claims that one deserves service and privilege depending on caste, but the Buddha counters that it is conduct, not caste, that show a person’s worth.

The reputed brahmin Caṅkī goes with a large group to visit the Buddha, despite the reservations of other brahmins. A precocious student challenges the Buddha, affirming the validity of the Vedic scriptures. The Buddha gives a detailed explanation of how true understanding gradually emerges through spiritual education.

A brahmin denies that there is such a thing as a principled renunciate life, but Venerable Udena persuades him otherwise.

A precocious brahmin student is encouraged against his wishes to challenge the Buddha on the question of caste. His reluctance turns out to be justified.

A brahmanical ascetic named Keṇiya invites the entire Saṅgha for a meal. When the brahmin Sela sees what is happening, he visits the Buddha and expresses his delight in a moving series of devotional verses.

The oldest and most respected brahmin of the age sends a student to examine the Buddha, and he spends several months following his every move before reporting back. Convinced that the Buddha fulfills an ancient prophecy of the Great Man, the brahmin becomes his disciple.

King Pasenadi questions the Buddha on miscellaneous matters: caste, omniscience, and the gods among them.

King Pasenadi, near the end of his life, visits the Buddha, and shows moving devotion and love for his teacher.

King Pasenadi takes a chance to visit Venerable Ānanda, where he asks about skillful and unskillful behavior, and what is praised by the Buddha. He offers Ānanda a valuable cloth in gratitude.

A rare glimpse into the marital life of King Pasenadi, and how he is led to the Dhamma by his Queen, the incomparable Mallikā. She confirms the Buddha’s teaching that our loved ones bring us sorrow; but that’s not something a husband, father, and king wants to hear.

Ignoring warnings, the Buddha ventures into the domain of the notorious killer Aṅgulimāla and succeeds in converting him to the path of non-violence. After becoming a monk Aṅgulimāla still suffered for his past deeds, but only to a small extent. He uses his new commitment to non-violence to help a woman in labor.

Admitting that he used to believe that pleasure was to be gained through pain, the Buddha explains how his practice showed him the fallacy of that idea.

In Madhurā, towards the north-eastern limit of the Buddha’s reach during his life, King Avantiputta asks Venerable Mahākaccāna regarding the brahmanical claim to be the highest caste.

A rare extended mythic narrative, telling of an ancient kingly lineage and their eventual downfall.

A wealthy young man, Raṭṭhapāla, has a strong aspiration to go forth, but has to prevail against the reluctance of his parents. Even after he became a monk, his parents tried to persuade him to disrobe. The discourse ends with a moving series of teachings on the fragility of the world.

The Buddha relates an unusual account of a past life in the time of the previous Buddha, Kassapa. At that time he was not interested in Dhamma, and had to be forced to go see the Buddha. This discourse is important in understanding the development of the Bodhisattva doctrine.

Starting off similar to the previous, the Buddha goes on to explain that one is not converted to his teaching just because of clever arguments, but because you see in yourself the results of the practice.

A wanderer teaches his doctrine of the “highest splendor” but is unable to give a satisfactory account of what that means. The Buddha memorably compares him to someone who is in love with an idealized women who he has never met.

A wanderer teaches that a person has reached the highest attainment when they keep four basic ethical precepts. The Buddha’s standards are considerably higher.

Unlike many teachers, the Buddha’s followers treat him with genuine love and respect, since they see the sincerity of his teaching and practice.

Venerable Ānanda teaches a group of wanderers how there are many different approaches to the spiritual life, many of which lead nowhere.

Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value there was in such things. Through renunciation he found a far greater pleasure.

Deftly outmaneuvering an extreme skeptic, the Buddha discusses the outcomes of belief and disbelief. Rather than getting stuck in abstractions, he encourages staying close to the feelings one experiences.

In the final installment of the “Vacchagotta trilogy”, Vacchagotta lets go his obsession with meaningless speculation, and asks about practice.

Refusing to take a stance regarding useless metaphysical speculations, the Buddha illustrates the spiritual goal with the simile of a flame going out.

The Buddha denies being omniscient, and sets forth the three higher knowledges that form the core of his awakened insight.

A third discourse that presents the health benefits of eating in one part of the day, and the reluctance of some mendicants to follow this.

A monk comes down to the community from the wilderness, but doesn’t behave properly. Venerable Sāriputta explains how a mendicant should behave, whether in forest or town.

Those who practice do so not because they are failures, but because they aspire to higher freedom. When he speaks of the attainments of disciples, the Buddha does so in order to inspire.

After dismissing some unruly monks, the Buddha is persuaded to relent, and teaches them four dangers for those gone forth.

Again raising the rule regarding eating, but this time as a reflection of gratitude for the Buddha in eliminating things that cause complexity and stress. The Buddha emphasizes how attachment even to little things can be dangerous.

A monk refuses to follow the rule forbidding eating after noon, but is filled with remorse and forgiven.

A little baby has no wrong views or intentions, but the underlying tendency for these things is still there. Without practicing, they will inevitably recur.

The sutta focuses on the “unexplained” or “undetermined” questions and explains why these are not answered – because they are not connected with the goal of the Buddhist path, namely the cessation of suffering.

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

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

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

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

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

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

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

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

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

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

Asked by a householder to teach a path to freedom, Venerable Ānanda explains no less than eleven meditative states that may serve as doors to the deathless.

The Buddha discusses mindfulness meditation with lay practitioners. Contrasting the openness of animals with the duplicity of humans, he explains how to practice in a way that causes no harm to oneself or others.

Māra, the trickster and god of death, tried to annoy Moggallāna. He not only failed but was subject to a stern sermon warning of the dangers of attacking the Buddha’s disciples.

The Buddha ascends to a high heavenly realm where he engages in a cosmic contest with a powerful divinity, who had fallen into the delusion that he was eternal and all-powerful.

Despite the Buddha’s presence, the monks of Kosambi fell into a deep and bitter dispute. The Buddha taught the reluctant monks to develop love and harmony, reminding them of the state of peace that they sought.

While some spiritual teachers prefer to remain in obscurity, the Buddha not only encouraged his followers to closely investigate him, but gave them a detailed and demanding method to do so.

While we all want to be happy, we often find the opposite happens. The Buddha explains why.

The Buddha explains how taking up different practices may have harmful or beneficial results. The memorable simile of the creeper shows how insidious temptations can be.

The layman Visākha asks the nun Dhammadinnā about various difficult matters, including some of the highest meditation attainments. The Buddha fully endorses her answers.

A series of questions and answers between Sāriputta and Mahākoṭṭhita, examining various subtle and abstruse aspects of the teachings.

This sutta is identical to the previous sutta MN 41 Sāleyyaka Sutta apart from the first two paragraphs.

The Buddha explains to a group of brahmins the conduct leading to rebirth in higher or lower states, including detailed explanations of the ten core practices which lay people should undertake, and which also form the basis for liberation.

The labels of being a spiritual practitioner don’t just come from external trappings, but from sincere inner change.

The Buddha encourages the mendicants to live up to their name, by actually practicing in a way that meets or exceeds the expectations people have for renunciants.

To counter the wrong view that a self-identical consciousness transmigrates from one life to the next, the Buddha teaches dependent origination, showing that consciousness invariably arises dependent on conditions.

Moggallāna visits the heaven of Sakka, the lord of gods, to see whether he really understands what the Buddha is teaching.

In a less confrontational meeting, the Buddha and Saccaka discuss the difference between physical and mental development. The Buddha gives a long account of the various practices he did before awakening, detailing the astonishing lengths he took to mortify the body.

Saccaka was a debater, who challenged the Buddha to a contest. Despite his bragging, the Buddha is not at all perturbed at his attacks.

Drawing parallels with a cowherd guiding his herd across a dangerous river, the Buddha presents the various kinds of enlightened disciples who cross the stream of transmigration.

For eleven reasons a cowherd is not able to properly look after a herd. The Buddha compares this to the spiritual growth of a mendicant.

Several senior mendicants, reveling in the beauty of the night, discuss what kind of practitioner would adorn the park. They take their answers to the Buddha, who praises their answers, but gives his own twist.

A Sutta which shows the good practice of Vinya and Dhamma by the bhikkhus of those days. Many of the practices here can be compared with present-day bhikkhu life in the forest Wats (monastries) of N.E. Thailand. The same spirit prevails both in this ancient document and in the modern forest wat: “you all live in concord and agreement, as undisputing as milk with water, viewing each other with kindly eyes.” And when people anywhere at any time want to live peacefully together they should take note of the factors here which give rise to concord. First, those three bhikkhus (who are in this Sutta, Arahants, but whose practices obviously preceded their attainment), are not selfishly bent on the attainment of their own desires. They give up their own goals and become one in mind with the others. This can be done only if one does as the venerable Anuruddha: “I maintain bodily, verbal and mental acts of loving-kindness (mettā) towards these venerable ones both in public and in private.” Second, they do whatever has to be done without any of the hassles of “He should have done it. It’s not my turn today.” They work harmoniously not because of orders but because of loving-kindness and diligent practice of Dhamma. And they are not noisy, speaking just for the sake of breaking the silence. They speak when necessary and about Dhamma. Venerable Anuruddha relates that their practice has bought them to Arahantship. And to Digha, at the Sutta’s end, the Buddha praising them says: “See Digha, how far those three clansmen are practicing the way of welfare and happiness of the many out of pity for the world, for the benefit , welfare and happiness of gods and men !” No greater benefit can be found than that example and those teachings given by those who are Arahants, who are Enlightened.

Notice the treatment of the brahmin Pingalakoccha’s question by the Buddha. When this question of “Are there other teachers also enlightened?” was put to him on other occasions, he has answered it in the same way: “Let that be, I shall teach you the Dhamma.” This question often comes up today with the multitude of teachings and teachers but an affirmative answer (if given on the basis of ratiocination) is not reliable, while an enlightened Teacher is simply not interested in such abstract questions. The only Dhamma which is really valuable is that which changes one’s life for the better, making for fewer defilements, more happiness, and better relations with other people. So the Buddha told the brahmin to listen to the Dhamma that he would speak. And he spoke about those who go forth from home to homelessness and then become pleased about: great gain, honour and renown, perfect virtue, perfect concentration, knowledge and vision; thus giving that brahmin a standard whereby he could judge whether all those other (non-Buddhist) teachers were enlightened or not, for pride in these things cannot be hidden. The Sutta ends with the dramas which are superior to knowledge and vision - and the reasons why the four jhānas and the five kinds of mundane direct knowledge are superior.

Following the incident with Devadatta, the Buddha cautions the mendicants against becoming complacent with superficial benefits of spiritual life and points to liberation as the true heart of the teaching.

Sāriputta gives an elaborate demonstration of how, just as any footprint can fit inside an elephant’s, all the Buddha’s teaching can fit inside the four noble truths. This offers an overall template for organizing the Buddha’s teachings.

The Buddha cautions against swift conclusions about a teacher’s spiritual accomplishments, comparing it to the care a tracker would use when tracking elephants. He presents the full training of a monastic.

This is one of the most important biographical discourses, telling the Buddha’s experiences from leaving home to realizing awakening. Throughout, he was driven by the imperative to fully escape from rebirth and suffering.

The Buddha compares getting trapped by Māra with a deer getting caught in a snare, illustrating the ever more complex strategies employed by hunter and hunted.

Venerable Sāriputta seeks a dialog with an esteemed monk, Venerable Puṇṇa Mantāniputta, and they discuss the stages of purification.

In a curious discourse laden with evocative imagery, a deity presents a riddle to a mendicant, who seeks an answer from the Buddha.

The sutta falls into two parts. The first part concerns the monk Arittha who has wrong views concerning the teaching. The Buddha reprimands Arittha and gives two similes (of the snake and raft) which illustrate different ways in which someone might miss the point of his teachings. The second part of the sutta details issues connected with views of the self.

A discourse full of vibrant and memorable similes, on the importance of patience and love even when faced with abuse and criticism. The Buddha finishes with the simile of the saw, one of the most memorable similes found in the discourses.

This short sutta is one of relatively few that give specific advice on the techniques of meditation practice. The sutta offers five approaches to overcoming distracting thoughts.

The Buddha describes two kinds of thoughts. Firstly thoughts of sensual desire, ill will and cruelty and secondly thoughts of renunciation, thoughts of non ill will and non cruelty.

The Buddha praises an explanation elucidated by the venerable Mahā Kaccāna on the causal process that gives rise to papanca (mental proliferation) which can easily lead on to conflicts

Why does a bhikkhu who is developing his mind stay in one place but not in another? In this Sutta the answer is given: he stays where he progresses in Dhamma but does not stay where he makes no progress. And he takes no account of whether material support is good or not, for he did not go forth to homelessness just to get material support. The first four paragraphs speak of bhikkhus living in the forest, no doubt the most suitable place for developing the mind, but not all find the life there possible so villages, towns and cities are mentioned too. Finally, there are four paragraphs on living with a companion bhikkhu. In the first case, he may not be conducting himself well, so that the other bhikkhu finds it difficult to stay, more so since requisites are hard to come by. Though in the second case he can obtain them , still there is the disadvantage of living with that companion, so that no progress is made with Dhamma. In the third and fourth cases though, progress is apparent and even though material support is difficult, the bhikkhu should not leave, while where it is good and where there is a Noble Friend - a meditation Master - “He should continue following that person as long as life lasts; he should not depart from him even if tod to go

The Buddha explains various ways one can become emotionally cut off from one’s spiritual community.

Venerable Moggallāna raises the topic of admonishment, without which healthy community is not possible. He lists a number of qualities that will encourage others to think it worthwhile to admonish you in a constructive way.

A lay person is puzzled at how, despite their long practice, they still have greedy or hateful thoughts. The Buddha explains the importance of absorption meditation for letting go such attachments. But he also criticizes self-mortification, and recounts a previous dialog with Jain ascetics.

A disrobed monk, Sunakkhata, attacks the Buddha’s teaching because it merely leads to the end of suffering. The Buddha counters that this is, in fact, praise, and goes on to enumerate his many profound and powerful achievements.

The Buddha declares that only those following his path can genuinely experience the four stages of awakening. This is because, while much is shared with other systems, none of them go so far as to fully reject all attachment to the idea of a self.

The Satipaṭṭhāna sutta is a most highly revered sutta setting out mindfulness as the one way to overcome suffering.

The Buddha sets out in clear terms the four contemplations that constitute “establishing mindfulness” watching the body, feeling, mind and qualities. The sutta closes with an extended statement on the result of establishing mindfulness – enlightenment or something very close to enlightenment.

In this sutta the Venerable Sāriputta explains how right view can be understood in a number of different ways.

The Buddha differentiates between peaceful meditation and spiritual practices that encompass the whole of life. He lists forty-four aspects, which he explains as “effacement”, the wearing away of conceit.

"Dirty stained cloth takes dye badly, like a dirty stained mind takes one to low states of birth full of suffering. New cloth well washed, on the other hand takes dye well, likewise when a pure mind when good rebirth can be expected. What are the dirt and stains of the mind? Things we know well like covetousness and unrighteous greed, ill will, anger, revenge and so on – these are our stained and dirty states on mind. Getting to know them is good for then they are seen as a source of trouble (dukkha) and so more easily abandoned. As one practises Dhamma and sees for oneself that the defilements are becoming steadily less powerful so one gains strong faith in the Buddha, Dhamma and Sangha. One’s insight eventually reaches to the Noble Paths and Fruits when that faith becomes unshakeable. The Discourse goes on to show how after practising the Divine Abidings (in which one lives like Brahma or God), one then should aspire to Arahantship and attain Nībbāna. No doubt the Buddha was aware that a divine (brahmin) sitting nearby was interested in his discourse as well as being a spiritually capable person, hence his mention of the Divine (Brahma) Abidings. The brahmin’s interest was indeed aroused and he asked whether the Buddha went to bathe his sins away in the supposedly holy river Bahukā. This question has caused the splendid flow of the Buddha’s reply in verse. This ability to speak impromptu verse was much esteemed by the brahmins and it seems as though this and the straightforward content of their teaching reached to that Brahmin’s heart so that he said. “Magnificant, Master Gotama … And the venerable Bhāradvāja became one of the Arahants”. © Nyanamoli Bhikkhu , A Treasury of the Buddha's Discourses

In this discourse the Buddha teaches how, by keeping the precepts, devotion to internal serenity of mind, meditation, insight and seclusion various wishes can be obtained.

The Buddha’s chief disciples, Sāriputta and Moggallāna, use a simile of a tarnished bowl to illustrate the blemishes of the mind and conduct. They emphasize how the crucial thing is not so much whether there are blemishes, but whether we are aware of them.

The Buddha describes what it would be like to live in solitude in a remote jungle resting place free from fear and dread.

Some of the Buddha’s students inherit from him only material profits and fame. But his true inheritance is the spiritual path, the way of contentment. Venerable Sāriputta explains how by following the Buddha’s example we can experience the fruits of the path.

Everyone has troubles and difficulties in this life - all the various aspects of dukkha and these troubles the Buddha shows should be dealt with in appropriate ways. A Buddhist who knows the Dhamma can thus practice so to rid himself of these troubles in a way which will lead him out if complications, not further into difficulties. No doubt this discourse is directed to those who have most time for Dhamma practice - the bhikkhus and nuns, but lay people can learn much from the Buddha’s words here since they indicate what has to be overcome before practice can succeed. The troubles of wrong view can be abandoned only through insight (vipassanā) and without insight the truth of the Dhamma cannot be verified. As the senses play such a great part in our lives we cannot expect the mind to be stilled until we restrain their wanderings, something that most lay people can only do when engaged in intensive meditation sessions.

The troubles which are overcome through the use of only a few and essential things can be practiced by those gone forth to homelessness easily but with more difficulty by lay people. But the next group, all those those unpleasant, painful things which afflict mostly the body but also the mind can be abandoned through endurance by anyone with or without robes. Avoidance of troubles too can be practiced by all alike as it depends on the good development of mindfulness. The same applies to the taints abandoned by removal, that is, removing the wrong thoughts and intentions. The most deeply rooted taints, of sensual desire, of being and of ignorance (of the four Noble Truths), can only be abandoned by development of the mind-heart through meditation and the prescription given here is the development of the seven factors of enlightenment. So all troubles, inside and outside, great and small, can be abandoned successfully if one uses the correct method. But if wrong method is employed then one’s troubles in life, on the path of Dhamma, can increase and become denser than they are now.

In this sutta the Buddha analyses the thinking process of four different types of people, the untaught ordinary person, the Disciple in higher training the Arahant and the Tathagata. The sutta details the progression from perception and delight because of misunderstanding the true nature of perception to directly knowing, dispassion and release through full understanding.