Pali audio

AN 11.15 - 11.21 Recollection Part 2

11.15 The meditation on love has eleven benefits. 11.16 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. 11.17 A cowherd with eleven qualities is competent to look after a herd of cattle. Likewise, a mendicant with eleven qualities can grow in the Dhamma. 11.18 The Buddha is asked by the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception. 11.19 The Buddha teaches the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception. 11.20 Sāriputta is asked by the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception. 11.21 Sāriputta teaches the mendicants about a deep state of meditation where all normal perception has ceased, but there is still perception.

AN 11.11 - 11.14 Recollection Part 1

11.11 Mahānāma the Sakyan sees that the monks are preparing robes after the rains season. Knowing that the Buddha will soon depart, he asks how they are to live with their busy lives. 11.12 Mahānāma the Sakyan sees that the monks are preparing robes after the rains season. Knowing that the Buddha will soon depart, he asks how they are to live with their busy lives. 11.13 Nandiya the Sakiyan moves to Sāvatthī to be near the Buddha. At the end of the rains, he asks the Buddha’s advice on how to live. 11.14 Venerable Subhūti brings the young monk Saddha to meet the Buddha. The Buddha goes on to teach the manifestations of faith.

AN 11.01 - 11.10 Dependence

11.01 Good conduct leads to non-regret, to joy, and so on all the way to liberation. 11.02 A virtuous person need not make a wish; it is natural for the path to flow on. 11.03 The Buddha teaches that ethical conduct is the vital cause of the good qualities that lead to awakening. 11.04 Sāriputta teaches that ethical conduct is the vital cause of the good qualities that lead to awakening. 11.05 Ānanda teaches that ethical conduct is the vital cause of the good qualities that lead to awakening. 11.06 When a mendicant abuses their fellow monastics, eleven disasters follow. 11.07 Ānanda asks the Buddha about a deep state of meditation where all normal perception has ceased, but there is still perception. The Buddha affirms that such a state exists. Ānanda puts the same question to Sāriputta, and gets the same answer. 11.08 Ānanda asks the Buddha about a deep state of meditation where all normal attention has ceased, but there is still attention. The Buddha affirms that such a state exists. 11.09 The Buddha tells Venerable Sandha to meditate like a trained thoroughbred, not like a wild colt. Doing so, they may attain a deep state. 11.10 Possessing various sets of qualities, a mendicant is best among gods and men.

AN 10.237 - 10.746 Abbreviated texts beginning with Greed

AN 10.221 - 10.236 Similarity

AN 10.217 - 10.220 The Body Born of Deeds Part 2

10.217 The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. This statement precedes a long explanation of deeds and their causes. 10.218 The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. This statement precedes a long explanation of deeds and their causes. 10.219 The Buddha asserts that one’s kamma must be exhausted before making an end of suffering. If one develops the heart’s release through love, no bad deeds can persist there. 10.220 The Buddha teaches a brahmin that bad conduct leads to hell, good conduct to heaven.

AN 10.211 - 10.216 The Body Born of Deeds

10.211 The ten kinds of bad deeds lead you to hell; the ten good deeds to heaven. 10.216 Those who do the ten kinds of bad deeds are like creepy creatures.

AN 10.199 - 10.210 Another Chapter on Individuals

AN 10.189 - 10.198 The Noble Path

AN 10.178 - 10.188 On Good

AN 10.173 - 10.177 With Janussoni Part 2

AN 10.167 - 10.172 With Janussoni Part 1

AN 10.155 - 10.166 On Individuals

AN 10.145 - 10.154 The Noble Path

AN 10.134 - 10.144 Good

AN 10.123 - 10.133 Purified

1: AN 10.113 - 10.122 The Ceremony of Descent

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 - 10.112 Perceptions for Ascetics

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 - 10.100 With Upali Part 2

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 - 10.94 With Upali Part 1

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.