Aṅguttara Nikāya — The Numerical Discourses – page 12
1,410 texts · page 12 of 15 (texts 1,101–1,200)
AN 9.20: About Velāma
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 9.21: In Three Particulars
A comparison of the people of India, of Uttarakuru, and of the heaven of the Thirty-Three.
AN 9.22: A Wild Colt
Nine kinds of horses are compared with nine kinds of monks.
AN 9.23: Rooted in Craving
Nine things that are rooted in craving.
AN 9.24: Abodes of Sentient Beings
Nine realms into which sentient beings may be reborn.
AN 9.25: Consolidated by Wisdom
Nine reflections by which a mendicant knows their mind has wisdom.
AN 9.26: The Simile of the Stone Post
Venerables Candikāputta and Sāriputta differ in their interpretation of a teaching proposed by the notorious schismatic Devadatta.
AN 9.27: Fears and Enmities (1st)
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: Fears and Enmities (2nd)
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: Grounds for Resentment
Nine grounds for resentment.
AN 9.30: Getting Rid of Resentment
Nine ways of removing resentment.
AN 9.31: Progressive Cessations
Nine meditative states, each of which arises from the cessation of something present in the previous state.
AN 9.32: Progressive Meditations
Nine progressive meditation states.
AN 9.33: The Nine Progressive Meditative Attainments
Nine progressive meditation states, explained in detail.
AN 9.34: Extinguishment is Bliss
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: The Simile of the Cow
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 9.36: Depending on Absorption
The ending of defilements happens due to the practice of absorption meditation.
AN 9.37: By Ānanda
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: Brahmin Cosmologists
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: The War Between the Gods and the Titans
In the wars between gods and demons, they find safety only in their own fortress. Similarly, a mendicant finds safety in absorption.
AN 9.40: The Simile of the Bull Elephant in the Forest
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: With the Householder Tapussa
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 9.42: Cramped
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: A Direct Witness
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: Freed by Wisdom
One liberated by wisdom first enters the meditation states, then understands them.
AN 9.45: Freed Both Ways
One freed both ways is both proficient in and understands the meditation states.
AN 9.46: In the Present Life
The teaching apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.
AN 9.47: Extinguishment Is Apparent in the Present Life
Extinguishment apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.
AN 9.48: Extinguishment
AN 9.49: Full Extinguishment
AN 9.50: Extinguishment in a Certain Respect
AN 9.51: Extinguishment in This Life
AN 9.52: A Safe Place
AN 9.53: Reaching a Safe Place
AN 9.54: Freedom From Death
AN 9.55: Reaching Freedom From Death
AN 9.56: A Place Without Fear
AN 9.57: Reaching a Place Without Fear
AN 9.58: Tranquility
AN 9.59: Progressive Tranquility
AN 9.60: Cessation
AN 9.61: Progressive Cessation
AN 9.62: Impossible
AN 9.63: Weaknesses in Training and Mindfulness Meditation
AN 9.64: Hindrances
AN 9.65: Kinds of Sensual Stimulation
AN 9.66: Grasping Aggregates
AN 9.67: Lower Fetters
AN 9.68: Places of Rebirth
AN 9.69: Stinginess
AN 9.70: Higher Fetters
AN 9.71: Hard-heartedness
AN 9.72: Shackles of the Heart
AN 9.73: Weaknesses in Training and Effort
AN 9.74–81: Hindrances, Etc.
AN 9.82: Shackles of the Heart
AN 9.83: Weaknesses in Training and the Bases of Psychic Power
AN 9.84–91: Hindrances, Etc.
AN 9.92: Shackles of the Heart
AN 9.93: Untitled Discourse on Greed (1st)
AN 9.94: Untitled Discourse on Greed (2nd)
AN 9.95–112: Untitled Discourses on Greed
AN 9.113–432: Untitled Discourses on Hate, Etc.
AN 10.1: What’s the Goal?
The purpose of ethics, leading step by step to liberation.
AN 10.2: Making a Wish
There’s no need to make a wish to get enlightened; it happens naturally when the conditions are there.
AN 10.3: Vital Conditions (1st)
The Buddha teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.
AN 10.4: Vital Conditions (2nd)
Sāriputta teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.
AN 10.5: Vital Conditions (3rd)
Ānanda teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.
AN 10.6: Immersion
Ānanda asks the Buddha about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious.
AN 10.7: Sāriputta
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 10.8: Inspiring All Around: the Absorptions
Ten factors, beginning with faith, that a mendicant should fulfill.
AN 10.9: Inspiring All Around: the Peaceful Liberations
Ten factors, beginning with faith, that a mendicant should fulfill.
AN 10.10: Inspiring All Around: the Three Knowledges
Ten factors, beginning with faith, that a mendicant should fulfill.
AN 10.11: Lodgings
Five factors that a mendicant should have, and five factors of a lodging that they should occupy.
AN 10.12: Five Factors
A mendicant should abandon the five hindrances and possess the five factors of the adept.
AN 10.13: Fetters
Five lower and five higher fetters.
AN 10.14: Hard-heartedness
Five kinds of emotional barrenness and five emotional shackles.
AN 10.15: Diligence
Diligence is the foremost of all good qualities.
AN 10.16: Worthy of Offerings Dedicated to the Gods
Ten persons who are worthy.
AN 10.17: A Protector (1st)
Ten qualities that serve as protector.
AN 10.18: A Protector (2nd)
Ten qualities that serve as protector, in detail.
AN 10.19: Abodes of the Noble Ones (1st)
Ten noble abodes in which the noble ones of the past, present and future abide.
AN 10.20: Abodes of the Noble Ones (2nd)
Ten noble abodes in which the noble ones of the past, present and future abide, in detail.
AN 10.21: The Lion’s Roar
Like a lion, a Realized One roars his preeminence based on ten powers.
AN 10.22: Hypotheses
The Buddha claims to be assured regarding the various different doctrinal hypotheses, based on the ten powers.
AN 10.23: Body
Some things are to be given up by body, others by speech, and still others by wisdom.
AN 10.24: By Mahācunda
Venerable Mahācunda teaches that, though a mendicant might claim to be free of greed, hate, and delusion, this is not always the case.
AN 10.25: Meditation on Universals
Ten universal dimensions of meditation, or kasiṇas.
AN 10.26: With Kāḷī
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: The Great Questions (1st)
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 10.28: The Great Questions (2nd)
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: Kosala (1st)
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: Kosala (2nd)
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 10.31: With Upāli
The Buddha teaches Venerable Upāli the ten reasons for establishing the training rules.
AN 10.32: Suspending the Recitation of the Monastic Code
Ten reasons for suspending the recitation of the code of conduct.
AN 10.33: A Judge
Ten qualities a mendicant should have to be appointed to judge a dispute.
AN 10.34: Ordination
Ten qualities a mendicant should have to give ordination.
AN 10.35: Dependence
Ten qualities a mendicant should have to give dependence.
AN 10.36: A Novice
Ten qualities a mendicant should have to be attended by a novice.
AN 10.37: Schism in the Saṅgha
Ten reasons for schism in the Saṅgha.