Aṅguttara Nikāya - Numerical Discourses

The Buddha explains the characteristics of an immature and wise person.

The Buddha explains how bodily, verbal, and mental misconduct lead to self-infliction of harm.

The Buddha explains the three types of persons existing in the world based on their mental qualities.

The Buddha explains the three kinds of persons found existing in the world and who should not be associated with, who should be associated with, and who should be attended to closely with honor and respect.

The Buddha describes three types of people - the blind, the one-eyed, and the two-eyed.

Where children honor their mother and father, those families are said to dwell with Brahmā.

Astonished that the Buddha could sleep comfortably amid harsh conditions, a layman asks how this is possible. The Buddha contrasts worldly luxury with the serene ease of one whose mind is free from the fevers of lust, aversion, and delusion.

The Buddha describes the three divine messengers that appear among human beings and what happens to those who do not heed their message.

Recounting his ultra-delicate upbringing, the Buddha exposes the cognitive blindness of the ordinary mind, which reacts to decay with aversion while ignoring its own vulnerability. By projecting these realities inward, he shattered the three human intoxications with youth, health, and life.

The Buddha explains the three guiding authorities for developing wholesome qualities and maintaining purity - 1) Oneself, 2) world, and 3) Dhamma.

The three characteristics of the conditioned and the unconditioned.

The Buddha describes three cases where vigour should be applied.

Two elderly brahmins admit to the Buddha that they have failed to do good deeds or create a shelter from fear. They ask the Buddha for advice on how to find shelter from fear in old age, sickness, and death.

Two elderly brahmins regret neglecting spiritual practice. The Buddha compares the world to a house on fire with old age and death, advising them to rescue their wealth through giving and moral restraint before life ends.

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

When a brahmin assumes that the Buddha’s serene faculties and radiant appearance must result from enjoying the finest worldly luxuries, the Buddha explains the true “luxurious and lofty beds” he attains—the heavenly bed, through abiding in the jhānas; the brahmic bed, through the boundless cultivation of loving-kindness, compassion, appreciative joy, and equanimity; and the noble bed, through the complete abandonment of passion, aversion, and delusion.

When the Kālāmas, perplexed by conflicting teachers, ask the Buddha how to know truth from falsehood, he advises against blind reliance on tradition or authority. Instead, offering a pragmatic test: reject what leads to detriment and cultivate that which leads to well-being.

The venerable Nandaka teaches Sāḷha and his friend about how to independently verify the unwholesome and wholesome mental qualities.

The Buddha outlines the parameters for a constructive conversation. True noble conversation avoids fault-finding and arrogance, serving only to generate clarity, comprehend the Dhamma, and achieve liberation through non-clinging.

The Buddha explains the three roots of the unwholesome and the three roots of the wholesome.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their consciousness in the three realms of existence: sensual, form, and formless.

For beings hindered by ignorance and fettered by craving, kamma is the field, consciousness the seed, and craving the moisture for the establishment of their intention and aspiration in the three realms of existence: sensual, form, and formless.

Ānanda asks the Buddha how far his voice can reach. The Buddha explains the cosmological scale of minor, middling, and great three-thousandfold world systems, revealing he can project his voice across a billion worlds by first suffusing them with light.

The Buddha defines a trainee as one who trains in higher virtue, higher mind, and higher wisdom.

The Buddha maps the stages of awakening to fulfilling ethical conduct, collectedness, and wisdom.

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

Before his awakening, the Bodhisatta reflected on the gratification in the world, the drawback in the world, and the escape from it.

The Buddha describes his quest for gratification in the world, drawback in the world, and the escape from it. He subsequently experientially realized gratification, drawback, and escape as they truly are, leading to his unshakable liberation.

Beings are infatuated with the world because of the gratification found in it, become disenchanted with it because of the drawback, and escape from it because there is an escape.

Singing, dancing, and excessive laughter are all considered inappropriate expressions for the Noble Ones. The appropriate expression of joy for one who delights in the Dhamma is simply a gentle smile, reflecting dignified restraint.

Indulging in 1) excessive sleep, 2) consuming intoxicants, and 3) sexual intercourse gives no satiation.

What are the causes for the arising of kamma? The Buddha explains that greed, aversion, and delusion are the roots of unwholesome kamma, leading to painful results, and leading to further kamma. In contrast, non-greed, non-aversion, and non-delusion are the roots of wholesome kamma, leading to pleasant results and to the cessation of kamma.

What gives rise to kamma? The Buddha explains that the roots of kamma lie in how one relates to the past, future, and present. Through repeated reflections and mental re-examination, desire springs up and binds one to objects of attachment. But when one sees the consequences of those things clearly, one instead turns away from them, leading to kamma arising from complete penetration and wisdom.

Three things thrive when obscured, not when exposed. And three things that shine forth when exposed, not when obscured.

The Buddha describes three persons based on how they respond to anger. One person is like a line etched on rock, another like a line etched on ground, and the third like a line etched on water.

The Buddha shares in brief the three types of growth - 1) confidence, 2) virtue, and 3) wisdom.

The Buddha explains how misunderstanding and not penetrating four principles - 1) ethical conduct, 2) collectedness, 3) wisdom, and 4) liberation - has led to wandering on in cyclic existence for a long time.

The Buddha describes the four kinds of persons found existing in the world - those who go with the current, those who go against the current, those who are steady, and those who have crossed over, standing on the firm ground, arahants.

The Buddha describes the four kinds of persons found existing in the world - those with little learning who are not accomplished by that learning, those with little learning who are accomplished by that learning, those with much learning who are not accomplished by that learning, and those with much learning who are accomplished by that learning.

The Buddha describes the four assurances possessed by the Tathāgata.

The Buddha describes two types of bhikkhus based on how they deal with thoughts of sensuality, ill will, and harming while walking, standing, sitting, and lying down, and which one is capable of reaching the highest awakening.

The Buddha describes the four right strivings concisely and precisely.

The Buddha outlines the four right strivings: striving for restraint, striving to abandon, striving to cultivate, and striving to protect.

The Buddha reflects on who he should honor and respect after his full awakening. Brahmā Sahampati encourages him to honor and respect the Dhamma.

The Buddha explains why he is called the Tathāgata, the one who has fully comprehended the world, its arising, cessation, and the way of practice leading to its cessation.

The Buddha does not cling to anything so when he sees, hears, senses, or cognizes, he does not formulate the seen, the unseen, what can be seen, or one who sees. He does not formulate the heard, the unheard, what can be heard, or one who hears. He does not formulate the sensed, the unsensed, what can be sensed, or one who senses. He does not formulate the cognized, the uncognized, what can be cognized, or one who cognizes.

The spiritual life is not lived for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect and popularity, nor for the thought ‘Let people know me thus.’

The Buddha explains the four Dhamma principles that are foremost, ancient, rooted in tradition, timeless, and pure.

The Buddha explains the four bases of a supportive relationship.

The Buddha shares the four training guidelines of: 1) accomplishment in virtue, 2) guarding the doors of the sense faculties, 3) observing moderation in eating, and 4) practicing wakefulness, that when undertaken with diligence and cultivated as qualities, lead to non-decline and brings one near to Nibbāna.

The Buddha explains four developments of collectedness that, when cultivated and frequently practiced, lead to 1) a pleasant abiding in the here and now, 2) the attainment of knowledge and vision, 3) radical comprehension, and 4) the wearing away of the taints.

The Buddha outlines the four ways to answer questions and what makes someone skilled in responding.

The Buddha shares the four kinds of persons found existing in the world - those who value anger, contempt, gain, and honor, and those who value the good Dhamma instead.

The Buddha shares the four unwholesome practices of valuing anger, contempt, gain, and honor, and the four wholesome practices of valuing the good Dhamma instead.

The Buddha describes these four inversions of perception, thought, and view, and the four non-inversions. An uninstructed ordinary person perceives permanence in the impermanent, pleasure in the unsatisfactory, a self in what is impersonal, and beauty in the unattractive.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

If both husband and wife wish to see one another in this very life and also to meet one another again in the next life, both should be alike in faith, ethical conduct, giving, and wisdom.

The Buddha teaches the laywoman Suppavāsā that giving food bestows life, beauty, happiness, and strength upon the recipient and, in turn, upon the giver. Such generosity, especially toward those accomplished in conduct is very fruitful.

The Buddha explains the four kinds of happiness that are attainable by a lay person who enjoys sensual pleasures.

The Buddha describes the four qualities that distinguish a person of integrity from one lacking in integrity.

The domain of wisdom of the Buddhas, on one in jhānas, the result of kamma, and speculation about the world are inconceivable and shouldn’t be speculated over or thought about.

The Buddha describes the cause and condition for why a trade, once undertaken, leads to loss, fails to meet its intended aim, succeeds as intended, or surpasses even its intended aim.

The Buddha describes the cause and condition for why a woman neither sits in public assemblies, nor pursues occupations, nor journeys to Kamboja.

The Buddha outlines four kinds of persons based on whether they possess internal tranquility of mind, the penetrative vision of the Dhammas through higher wisdom, neither, or both of these attainments.

The Buddha categorizes four kinds of persons based on their meditative attainments. He emphasizes urgent exertion to develop internal tranquility of mind and the penetrative vision of the Dhammas

The Buddha advises four kinds of persons on seeking spiritual guidance. Depending on their attainments, practitioners should approach accomplished individuals to learn how to steady the mind or distinctly see intentional constructs, aiming to wear away the taints.

The Buddha explains the four kinds of persons found existing in the world.

The Buddha shares with Potaliya, the wanderer, the four kinds of persons found existing in the world - 1) one who criticizes the blameworthy, 2) who praises the praiseworthy, 3) who neither criticizes nor praises, and 4) who criticizes the blameworthy and praises the praiseworthy.

The Buddha describes four kinds of people based on their ethical conduct and the qualities of their associates, comparing them to trees made of softwood or heartwood and surrounded by softwood or heartwood trees.

The Buddha describes four noble thoroughbred horses, each stirred and driven to urgency by progressively stronger stimuli. He draws a parallel to four noble thoroughbred persons, who likewise respond to increasingly intense circumstances with urgency and determination, leading them to the highest truth.

The Buddha describes four cases of deeds, and how an immature person and a wise person are to be understood by their responses to deeds that are disagreeable but lead to benefit and deeds that are agreeable but lead to harm.

Diligence should be practiced in four areas - in abandoning bodily, verbal, and mental misconduct, and wrong view.

By actively protecting the mind from enticing, irritating, deceptive, and intoxicating phenomena, a practitioner attains freedom from fear, wavering, and they do not go by the mere word of an ascetic.

The Buddha describes four perils that can be encountered by those who have gone forth into homelessness, drawing an analogy to the dangers faced when entering water. These perils are anger and |irritation::waves|, |gluttony::crocodiles|, sensual |pleasures::whirlpools|, and |lust::carnivorous fish|.

The Buddha shares the four kinds of persons — those who cultivate the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna while perceiving gratification — and the difference in their rebirths.

The Buddha shares the four kinds of persons — those who cultivate the first jhāna, the second jhāna, the third jhāna, and the fourth jhāna while perceiving drawbacks — and the difference in their rebirths.

The Buddha shares the four kinds of persons — those who cultivate loving-kindness, compassion, appreciative joy, and equanimity while perceiving gratification — and the difference in their rebirths.

The Buddha shares the four kinds of persons — those who cultivate loving-kindness, compassion, appreciative joy, and equanimity while perceiving drawbacks — and the difference in their rebirths.

The four types of people found in the world based on the presence or absence of rational and spontaneous eloquence.

The Buddha outlines the four lights: the light of the moon, the light of the sun, the light of fire, and the light of wisdom.

The Buddha shares in brief the four kinds of verbal misconduct - 1) lying, 2) divisive speech, 3) harsh speech, and 4) frivolous chatter.

The Buddha shares in brief the four kinds of good verabl conduct - 1) truthful speech, 2) non-divisive speech, 3) gentle speech, and 4) wise counsel.

While bodily health may last for years or even decades, it is very rare to find beings who can enjoy freedom from mental illness even for a moment. The Buddha goes on to describe four illnesses that afflict one gone forth.

The Buddha describes four ways to attain final Nibbāna with or without exertion.

The Venerable Ānanda explains the four paths to arahantship.

Venerable Sāriputta describes the four analytical knowledges he realized a half-month after his full ordination.

The Buddha teaches the four great references that should be kept in mind to determine the authenticity of the Dhamma, Vinaya, and the teacher’s instruction.

A bhikkhu asks the Buddha about the nature of the world, the mind, and wisdom.

The Buddha describes four benefits of deeply internalizing the Dhamma. Even if one dies muddle-minded, they are reborn among the deities, where hearing the Dhamma again and recollecting their past spiritual practice enables them to swiftly reach distinction.

How can true character be known? The Buddha explains that a person's deeper traits are only revealed over time to an attentive, wise observer: virtue through dwelling together, integrity through frequent interactions, resilience during adversity, and wisdom through deep conversation.

The Buddha describes craving as a pervasive net that entangles the mind. He analyzes thirty-six modes of mental stirring—eighteen internal ways of conceiving the self and eighteen external ways of identifying with the world. Expanded across time, these 108 cravings form the “tangled ball of thread” that binds beings to the cycle of rebirth.

The Buddha explains how four modes of social partiality—affection and aversion arising in relation to others—bind beings to the world. He shows how a bhikkhu transcends these entanglements by means of the jhānas and attains final liberation through uprooting the deep-seated conceits of self-making.

The Buddha explains how ungratefulness, along with misconduct in body, speech, and mind, leads one to be cast into hell, while gratefulness and ethical conduct lead one to be cast into heaven.

The four verbal misconducts and the four good verbal conducts.

The four kinds of kamma in brief.

The Buddha explains four kinds of kamma: afflictive, non-afflictive, mixed, and the intention to abandon these deeds.

Refuting a claim that he teaches the annihilation of the world, the Buddha explains the four kinds of kamma to the brahmin Sikhāmoggallāna.

The Buddha explains four kinds of kamma: dark deeds (breaking precepts), bright deeds (keeping precepts), mixed deeds, and neither dark nor bright deeds. The fourth category uniquely leads to the wearing away of all deeds.

The four things that lead to the growth of wisdom.

The four things that should be fully comprehended, abandoned, developed, and personally realized by directly knowing.

The four bases of psychic powers that should be developed for the full understanding of passion, desire, and attachment.

The Buddha explains the five causes for liberation, which include hearing the Dhamma, teaching the Dhamma to others, reciting the Dhamma, reflecting on the Dhamma, and attending to a theme of mental stillness.

The Buddha teaches the cultivation of the noble fivefold right collectedness with vivid similes, and shares how one who has cultivated this can realize any phenomenon realizable by direct knowledge.

The Buddha explains the benefits of walking meditation.

When approached with abundant offerings, the Buddha expresses a heartfelt wish to avoid fame, and speaks of five contemplations which result in being established in dispassion and wisdom.

The Buddha describes five suitable times for giving a gift - to a guest, traveler, sick person, during famine, and to the virtuous.

The giver of food gives five things to the recipients - life, beauty, happiness, strength, and eloquence. They also find happiness as a result of their giving.

The Buddha explains the distinction between how an uninstructed ordinary person and a learned disciple of the Noble Ones respond to the five unobtainable states of aging, illness, death, perishing, and loss.

In response to a king’s grief over his queen's death, the Buddha teaches that aging, illness, death, and loss are inevitable. He contrasts the self-torment of an ordinary person who resists these truths with the peace a learned disciple of the Noble Ones finds through acceptance, thereby removing the “poisonous dart of sorrow.”

The Buddha uses the simile of a swift mountain river to illustrate how the five hindrances drain mental strength. Overcoming these obstructions allows a practitioner to cultivate the strong wisdom needed to realize noble spiritual attainments.

The Buddha explains how to overcome complacency and doubt by guarding the sense faculties, applying moderation in eating, being dedicated to wakefulness, developing insight into wholesome qualities, and engaging in the development of the awakening factors during the first and last watch of the night.

The Buddha teaches the importance of frequently reflecting upon the five subjects of 1) aging, 2) illness, 3) death, 4) separation from everyone and everything dear and pleasing, and 5) one’s relation to one’s actions.

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

Developing the bases of psychic power can lead to enlightenment in this very life or the state of non-returning.

A true “dweller in the Dhamma” does not pass the day solely learning, teaching, reciting, or pondering teachings. Instead, they balance their learning by prioritizing seclusion and applying themselves to internal serenity of mind.

Merely learning, teaching, reciting, or pondering the teachings is insufficient. A true "dweller in the Dhamma" goes beyond these activities by deeply understanding the meaning of the Dhamma with wisdom.

Reflecting on five future perils, the Buddha advises a forest-dwelling bhikkhu to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained.

Reflecting on five future perils, the Buddha advises one to dwell diligent, resolute, and with continuous effort for the attainment of the as-yet-unattained.

Reflecting on five future perils concerning the corruption of the Dhamma and Vinaya by undeveloped bhikkhus, the Buddha advises one to recognize them and strive to abandon them.

For a practitioner cultivating mindfulness while breathing in and out, the Buddha describes five qualities that lead to the unshakeable in no long time.

One who is unable to endure the five senses is incapable of entering and dwelling in right collectedness.

The Buddha outlines five deeds that lead to a miserable rebirth.

Five people who sleep little at night and stay awake much.

Using the example of a king’s elephant on the battlefield, the Buddha presents two contrasting scenarios - In one case, a person, overwhelmed by enticing sights, sounds, smells, tastes, and touches is unable to collect and settle the mind; in the other, a person patiently endures without becoming infatuated with external objects, and is able to compose and stabilize the mind amidst sensory contact.

The Buddha details five types of individuals based on offenses, remorse, and liberating discernment.

The Buddha describes five kinds of gifts of a true person - 1) giving out of faith, 2) giving with respect, 2) giving at a suitable time, 4) giving unreservedly, and 5) giving without harming oneself or another.

Five types of persons for whom specific discussions are difficult, and five types of persons for whom specific discussions are pleasant.

Five ways for removing arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Five ways to remove arisen resentment toward a person based on their bodily conduct, verbal conduct, and mental clarity.

When the venerable Udāyī repeatedly contradicts Sāriputta regarding mind-made bodies and cessation, the Buddha intervenes to correct his misunderstanding. Afterwards, the venerable Upavāṇa enumerates the five essential qualities that make an elder monk truly worthy of respect.

The Buddha outlines five types of trade that a lay disciple should avoid: trade in weapons, living beings, meat, intoxicants, and poisons.

The Buddha explains to the brahmin Saṅgārava why memorized mantras are sometimes forgotten. Using metaphors of water that is dyed, boiling, overgrown, rippling, or muddy, he illustrates how the five hindrances cloud the mind.

Five factors of well-spoken speech are - 1) It is spoken at the proper time, 2) truthfully, 3) gently, 4) in a way that benefits, and 5) spoken with a mind of loving-kindness.

The five kinds of stinginess are selfishness regarding dwelling place, supporting families, acquisitions, praise, and the Dhamma. The worst of these is stinginess regarding the Dhamma.

The Buddha explains that one is incapable of entering and abiding in the first jhāna without giving up these five things.

The Buddha explains the six qualities in relation to the six senses that makes a person worthy of offerings, hospitality, gifts, and reverence.

The Buddha outlines the six unsurpassable things in seeing, hearing, acquisitions, training, service, and recollection.

The Buddha outlines the six subjects for recollection: the Buddha, the Dhamma, the Saṅgha, virtue, generosity, and the deities.

When Mahānāma inquires about the frequent abidings of a stream-enterer who has cognized the Dhamma, the Buddha reveals six foundational recollections. A frequent cultivation of these recollections allows the stream-enterer to remain completely steady even when living amidst unbalanced and afflicted people.

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit “I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit “I am" when cultivated and frequently practiced to fulfillment.

One who delights in work, talk, sleep, company, bonding, and mental proliferation faces a bad death, remaining bound to personal existence.

One who delights in work, talk, sleep, company, bonding, and mental proliferation faces a passing full of regret and remains bound to personal existence.

On observing a fisherman killing fish and selling them, the Buddha explains the consequences of cruelty.

When the Buddha asks the bhikkhus on how they cultivate recollection of death, their answers reveal a negligent mindset. The Buddha then instructs to cultivate recollection of death with diligence and keenness, which leads to the wearing away of the taints.

The Buddha explains how to cultivate recollection of death so that it is of great fruit and great benefit, and leads to the deathless.

The Buddha describes the six unsurpassable things among seeing, listening, acquisitions, training, service, and recollection.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) diligence, and 6) courteousness. The Buddha affirms these qualities as supportive of progress toward Nibbāna.

A radiant deity visits the Buddha and shares six qualities that ensure the non-decline of a bhikkhu - 1) respect for the Teacher, 2) the Dhamma, 3) the Saṅgha, 4) the training, 5) conscience, and 6) moral dread. The Buddha confirms these as conditions for stability and progress on the path.

The Buddha shares the six roots of disputes - 1.) irritable nature and resentment, 2.) denigration and contention, 3.) envy and miserliness, 4.) deceit and hypocrisy, 5.) evil desires and wrong view, 6.) clinging to views, holding on to them, and insisting on them - that lead to one not fulfilling the training, to dispute in the community, and to the harm and suffering of many.

The Buddha rejects fame and the pleasure of gains, extolling seclusion and awakening. He disapproves of living near villages—even when collected—as it invites disturbance and attachment to acquisitions, honor, and praise. He approves forest dwelling—even if dozing or distracted—for it leads to unification, collectedness, and freeing an unliberated mind.

The Buddha explains the six kinds of persons found existing in the world based on their mental qualities and understanding of the Dhamma.

Through a simile of a tree, the Buddha describes the importance of sense restraint as the foundational proximate cause for ethical conduct, collectedness, and knowledge and vision of things as they truly are.

The Buddha advises Soṇa on the importance of balanced energy and breaking through to a balanced state of the faculties with the example of the lute strings.

A number of elder bhikkhus are discussing the meaning of the Buddha's words from the verse on ‘Metteyya’s Questions’ in the Sutta Nipāta. They each share a well-spoken explanation and then present it to the Buddha, who presents his intended meaning when he spoke those words.

The Buddha shares a penetrative dhamma exposition on sensual pleasures, feelings, perceptions, taints, actions, and suffering.

The Buddha explains the six powers of a Tathāgata that are accessible to one with collectedness.

Delighting in company prevents a practitioner from grasping the theme of the mind and fulfilling right view.

Six qualities to abandon to dwell in the first jhāna - 1) sensual desire, 2) ill will, 3) complacency, 4) restlessness, 5) doubt, 6) failure to clearly see the true danger in sensual pleasures with correct wisdom.

Six qualities to abandon to dwell in the first jhāna - 1) thoughts of sensual desire, 2) thoughts of ill will, 3) thoughts of harm, 4) perception of sensual desire, 5) perception of ill will, 6) perception of harm.

Six qualities to dwell in ease, without distress, without anguish - 1) thoughts of relinquishment, 2) non-ill will, 3) non-harming, 4) perceptions of relinquishment, 5) non-ill will, 6) non-harming.

Six qualities that help achieve greatness and expansiveness in wholesome qualities in no long time.

The Buddha contrasts two sets of six qualities that determine one's capacity for progress when hearing the Dhamma. One is incapable of growth in wholesome qualities if they are unwilling to listen, inattentive, misinterpret the meaning, and hold contrary views.

The Buddha outlines six deeds an individual accomplished in view is incapable of committing, including the five heinous crimes and dedicating oneself to another teacher

Awakening requires six rare conditions: a Tathāgata's appearance, a teacher of the Dhamma, rebirth in a noble realm, unimpaired faculties, intelligence, and the desire for wholesome qualities.

The Buddha outlines six benefits of realizing the fruit of stream-entry.

Observing the body in and of itself requires giving up six traits: delight in work, talking, sleeping, company, unguarded senses, and immoderation in eating. Abandoning these makes one capable of success.

The Buddha describes the seven powers in brief, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

The Buddha describes the seven powers in detail, of 1) faith, 2) energy, 3) conscience, 4) fear of wrongdoing, 5) mindfulness, 6) collectedness, and 7) wisdom.

The Buddha describes the seven kinds of wealth in brief, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom.

The Buddha describes the seven kinds of wealth in detail, of 1) faith, 2) virtue, 3) conscience, 4) fear of wrongdoing, 5) learning, 6) generosity, and 7) wisdom. One who possesses these is not truly poor, and their life is not lived in vain.

Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike the seven kinds of wealth the Buddha describes which cannot be taken away.

The Buddha describes the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance that are present in living beings.

The spiritual life is lived for the abandoning and complete uprooting of the seven underlying tendencies toward 1) sensual desire, 2) aversion, 3) views, 4) doubt, 5) conceit, 6) passion for existence, and 7) ignorance.

The Buddha describes seven kinds of persons and likens them to those in water — from those submerged in unwholesomeness to those who cross over fully. They represent the stages from spiritual stagnation to full awakening, including stream-enterers, once-returners, non-returners, and arahants.

The Buddha describes the seven grounds for wholesome inclinations, of 1) undertaking the training precepts, 2) attending carefully to the Dhamma, 3) removing longing, 4) seclusion, 5) arousing energy, 6) skilled mindfulness, and 7) realization of right view.

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.

The Buddha explains seven principles that lead to the decline of a lay follower and seven principles that lead to non-decline.

The Buddha explains seven principles that lead to the misfortune of a lay follower and seven principles that lead to success.

Seven qualities that lead to wielding mastery over the mind.

Endowed with seven qualities, Sāriputta wields mastery over the mind.

The Buddha describes the seven planes of consciousness, ranging from beings with diverse bodies and perceptions to those perceiving nothingness.

Seven perceptions, of 1) unattractiveness, 2) death, 3) unpleasantness of food, 4) non-delight in the whole world, 5) impermanence, 6) unsatisfactoriness in impermanence, and 7) not-self in unsatisfactoriness, that when cultivated and frequently practiced lead to the deathless, in brief.

Seven perceptions, of 1) unattractiveness, 2) death, 3) unpleasantness of food, 4) non-delight in the whole world, 5) impermanence, 6) unsatisfactoriness in impermanence, and 7) not-self in unsatisfactoriness, that when cultivated and frequently practiced lead to the deathless, in detail.

After the lay disciple Nandamātā is visited by the deity Vessavaṇa, she recounts the event to the venerable Sāriputta. She then lists her seven wonderful and marvelous qualities, including profound equanimity in the face of tragedy, her attainment of the four jhānas, and her attainment of non-returning.

When venerable Mahāmoggallāna was struggling with drowsiness, the Buddha gave him seven methods to overcome it. Moving beyond wakefulness, the discourse warns against pride and contentious talk, ultimately revealing how letting go leads to the exhaustion of craving and complete quenching.

Through a simile of a tree, the Buddha describes the importance of the sense of right and wrong and fear of wrongdoing as the foundation for cultivating wholesome qualities and the path to liberation.

Using the metaphor of a well-provisioned frontier fortress, the Buddha outlines the safeguards of the spiritual life. Equipped with seven good qualities and nourished by the four jhānas, a noble disciple’s mind becomes a fortress that cannot be overrun by Māra.

The Buddha advises Venerable Upāli on how to discern what is the Teacher’s Instruction by seeing if it leads to these seven things.

Eight benefits of cultivating loving-kindness from sleeping with ease to fire, poison, and weapons not harming one to going to the Brahma world.

The Buddha explains the eight causes and conditions that lead to the attainment, further development, growth, cultivation, and fulfillment of wisdom that pertains to the fundamentals of the spiritual life.

The Buddha describes in brief the eight worldly conditions that revolve around the world and the world revolves around them - gain and loss, disgrace and fame, blame and praise, pleasure, and pain.

The Buddha explains the distinction between the uninstructed ordinary person and the learned disciple of the Noble Ones regarding the eight worldly conditions.

The Buddha advises the bhikkhus to review their own failings and the failings of others, and to overcome acquisitions, loss, fame, disrepute, honor, dishonor, evil wishes, and evil friendship.

The Buddha describes the eight ways in which a woman binds a man.

The Buddha describes the eight ways in which a man binds a woman.

Ugga, the householder of Vesāli is endowed with eight wonderful and marvelous qualities.

Ugga, the householder of Hatthigāma is endowed with eight wonderful and marvelous qualities. The 6th quality is different from AN 8.21.

The Buddha describes the seven wonderful and marvelous qualities of the householder Hatthaka of Āḷavi. When he learns about this from a certain bhikkhu, Hatthaka is concerned if any other householder heard the praise. Learning of this, the Buddha adds contentment as the eighth wonderful and marvelous quality of Hatthaka.

Venerable Anuruddha reflects on seven qualities conducive for practicing the Dhamma, but his thoughts are incomplete until the Buddha appears to add an eighth.

The Buddha explains eight kinds of giving, including giving out of fear, giving to maintain a good reputation, and giving to purify the mind.

Wholesome giving along with faith and a sense of right and wrong is the way of practice that leads to the world of gods.

The Buddha describes eight motivations for giving, including giving out of desire, aversion, and fear.

The Buddha explains eight kinds of rebirth that arise from giving, determined by one’s aspiration and purity of virtue.

Depending on the extent of one's practice of giving and ethical conduct, one is reborn in human and various heavenly realms if one has not undertaken cultivation of the mind.

The Buddha explains the eight gifts of a true person, including giving what is pure, excellent, and at the proper time.

The Uposatha, when observed endowed with the eight factors, of great fruit, of great benefit, superbly bright, and far-reaching. The eight factors are - 1) refraining from taking life, 2) refraining from taking what is not given, 3) refraining from sexual activity, 4) refraining from false speech, 5) refraining from intoxicants and states of negligence, 6) eating only one meal a day, 7) refraining from dancing, singing, music, and watching shows, and 8) refraining from high and luxurious beds.

The Buddha explains the fruit, benefit, brightness, and reach of observing the Uposatha endowed with the eight factors in detail.

The Buddha advises Mahāpajāpatī Gotamī on how to discern what is the Teacher’s Instruction by observing for eight qualities.

The Buddha explains the four qualities that lead to the benefit and happiness in this life and in the future life.

The eight people who are worthy of offerings, hospitality, gifts, and reverential salutation, and are the unsurpassed field of merit for the world.

The Buddha explains the eight grounds for laziness and the eight grounds for arousing energy.

The Buddha provides an eight-step psychological framework regarding the underlying nature of human experience.

The Buddha explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

The Buddha explains the difference in the results of giving disrespectfully and giving with respect. Recalling his past life as the brahmin Velāma, he shows that inner purity and wisdom surpass even the grandest charity—feeding one with right view, cultivating loving-kindness, or realizing impermanence even for a brief time brings far greater fruit than any lavish gift.

The Buddha describes nine abodes of sentient beings, distinguished by diversity or identity of body and perception, spanning from human and Brahma realms to the four formless dimensions.

Nine reflections by which a Bhikkhu can know that their mind is thoroughly cultivated with wisdom.

Venerable Sāriputta clarifies on a teaching on how liberation is to be verified. He shares a simile of the stone pillar.

The wearing away of the taints is dependent on the jhanas and formless bases. A meditator enters these states, perceives all present phenomena as impermanent and not-self, and directs the mind toward the deathless element.

The Dhamma is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and what is felt.

Nibbāna is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and what is felt.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

The Buddha illustrates how the path to liberation unfolds organically, with each wholesome quality naturally giving rise to the next without the need for forced willpower. Wholesome ethical conduct organically gives rise to non-regret, joy, and successive refined states, flowing effortlessly toward the ultimate knowledge and vision of liberation.

Ānanda asks if one can attain collectedness without perceiving the physical elements, formless dimensions, or any world, yet still perceive. The Buddha confirms this occurs when the mind perceives only the sublime peace of Nibbāna.

The Buddha uses the simile of checking one’s reflection in a mirror to explain how to comprehend one’s own mind. He details how to constantly review mental states and apply urgent effort to abandon harmful qualities while developing wholesome ones.

The Buddha reveals the ten foundational dynamics of all phenomena. Rooted in desire and brought into being through the steering of attention, all phenomena converge on feeling, are surpassed by wisdom, and ultimately culminate in Nibbāna.

While a first point of ignorance is not discerned, it can be discerned that ignorance has a supporting condition. The Buddha explains the nutriments for ignorance and the nutriments for true knowledge and liberation, along with how they are fulfilled.

The Buddha defines ten types of practitioners accomplished in view, dividing them into five who achieve final awakening in this world and five who achieve it after passing away into higher realms.

The Buddha lists ten things, along with their nutriments and obstructions, that are desirable but rarely gained in the world, including wealth, health, wisdom, and heavens.

When Migasālā questions why her celibate father and married uncle shared an identical destination in the next life, the Buddha outlines ten types of individuals based on their ethical conduct and understanding of liberation, emphasizing that only the Tathāgata can truly discern their differences, and advising against measuring or judging others.

The Buddha outlines a ten-step causal chain revealing how foundational vices like shamelessness lead to suffering, and how cultivating moral prudence and diligence systematically eliminates the root defilements to achieve final liberation.

The Buddha shares the ten grounds for resentment that lead to anger and agitation in the mind.

The Buddha shares ten ways to remove resentment by changing one’s perspective on harmful actions.

Venerable Sāriputta explains the ten strengths of a bhikkhu who has exhausted the defilements.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

Approaching wrongness leads to failure, not success. Approaching rightness leads to success, not failure.

With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

The Buddha describes the ten bases for the wearing away of the multitude harmful, unwholesome qualities, and for the development of multitude wholesome qualities.

Venerable Ānanda asks the Buddha about the purpose and benefit of wholesome ethical conduct. The Buddha explains gradual benefits of wholesome ethical conduct, starting with the immediate one of non-regret to the ultimate one of understanding and insight into liberation.

The Buddha illustrates how the path to liberation unfolds organically, with each wholesome quality naturally giving rise to the next without the need for forced willpower. Wholesome ethical conduct organically gives rise to non-regret, joy, and successive refined states, flowing effortlessly toward the ultimate knowledge and vision of liberation.

The Buddha explains the proximate causes of non-regret, joy, tranquility, and other qualities leading to liberation, contrasting how they are fulfilled in a virtuous person versus an unprincipled person.

The Buddha instructs venerable Saddha on the distinction between the meditation of an untrained “wild colt” and a noble “thoroughbred” person. By dissolving all conventional perceptions, including the elements and formless bases, the advanced practitioner meditates without any point of dependence, earning the awe and honor of even the highest deities.

11 benefits of cultivating loving-kindness from sleeping with ease to dying unconfused to going to the Brahma world.