Aṅguttara Nikāya - Numerical Discourses

The Buddha explains how the mind can be obsessed by the senses.

The Buddha explains what causes the hindrances to arise and how to abandon them.

The Buddha contrasts the undeveloped and developed mind.

Short teachings contrasting the untamed and the tamed mind.

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

The Buddha explains the importance of developing a radiant mind, a mind of loving-kindness and the consequences of negligence, diligence, and laziness.

The Buddha explains the importance of arousing energy and the consequences of having many desires, few desires, dissatisfaction, contentment, (careless) attention, |wise::careful, mindful| attention, lack of clear comprehension, clear |comprehension::attentiveness|, and bad friendship.

The Buddha explains the importance of good friendship, the consequences of habitual engagement in unwholesome and wholesome qualities, wise and unwise attention, the loss or increase of relatives, wealth, and reputation contrasted with the loss or increase of wisdom.

The Buddha explains the consequences of negligence and diligence, laziness and arousing of energy, having many desires and having few wishes, discontentment and contentment, unwise and wise attention, wrong and right view, full awareness and lack of it, bad and good friendship.

The Buddha lists the mental qualities that form the internal factors leading to harm or benefit, the qualities that lead to the decline or continuity of the true Dhamma, and the actions that lead to the harm of many people.

The Buddha shares the importance of explaining correctly what is not the Dhamma, discipline, spoken or uttered, practiced, and prescribed by the Tathāgata.

The Buddha describes the unique qualities of the Tathāgata, the Arahant, the perfectly Awakened One.

Short teachings on the impossibility of certain events, actions, or outcomes.

The Buddha shares the importance of recollection of the Buddha, Dhamma, Saṅgha, one's virtue, generosity, deities, in-and-out breathing, death, body, and peace.

The Buddha shares qualities that inspire confidence in the spiritual life.

Short teachings on the benefits of cultivating mindfulness of the body.

The Buddha explains the importance of mindfulness of the body in partaking in the deathless.

The Buddha explains the faults concerning this life and the next life, the strivings for laypeople and those who have gone forth, the things that cause regret and do not cause regret, the importance of not resting content with wholesome qualities, the two things that cause regret and do not cause regret, the two dark and bright qualities, and the two occasions for approaching the rains retreat.

The Buddha contrasts the immature and wise persons, shares on who misrepresents the Buddha, virtuous and unprincipled behavior, wrong and right view, why he dwells in forests and remote lodgings, and the importance of tranquility and insight.

The Buddha teaches about integrity, gratitude, how one can repay one's parents, action and non-action, who to make offerings to, persons who are internally or externally fettered, and the importance of right practice and well grasp of the Dhamma. The chapter gets its name from the <a href="/an2.36" class="text-blue-600 hover:underline">AN 2.36</a> discourse.

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

The Buddha explains the difference between immature and wise persons, and how mental defilements increase or decrease based on how one perceives.

The Buddha teaches on two hopes that are difficult to abandon, two kinds of people who are rare in the world, two kinds of people who are difficult to satisfy, two causes for the arising of passion, aversion, wrong view, and right view, and two kinds of offenses.

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.

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

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

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.

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.

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

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

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 confidences 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 efforts concisely and precisely.

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.'

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 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.

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

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 describes the four kinds of persons found existing in the world.

The Buddha describes the four kinds of persons found existing in the world and how they can develop both tranquility and insight.

To develop tranquility and insight, one should ask experienced practitioners.

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.

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

The Buddha shares in brief the four illuminations - 1) the moon, 2) the sun, 3) fire, and 4) 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 verbal good conduct - 1) truthful speech, 2) non-divisive speech, 3) gentle speech, and 4) wise counsel.

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 eighteen ways of craving pertaining to the internal bases, and the eighteen ways of craving pertaining to the external bases.

The four verbal misconducts and the four good verbal conducts.

The four things that lead to the growth of wisdom.

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

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

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 knowing.

The Buddha explains the benefits of walking meditation.

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.

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 ability can lead to enlightenment in this very life or the state of non-returning.

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

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

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

Five ways to overcome arisen resentment

Five factors of well-spoken speech.

The Buddha explains that one is incapable of entering and dwelling in the first jhāna without giving up five qualities.

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) sympathetic 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 developed and cultivated to fulfillment.

One who delights in personal existence does not have an auspicious death. One who delights in Nibbāna and gives up personal existence has an auspicious death.

One who delights in personal existence dies with regret and their passing away is not fortunate. One who delights in Nibbāna and gives up personal existence dies without regret and their passing away is fortunate.

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

The Buddha explains the benefits of developing mindfulness of death, and how to cultivate it with diligence for the wearing away of the mental defilements.

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

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

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.

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.

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.

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

The seven wonderful and marvelous qualities of Nandamātā, a female lay disciple.

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::well-studied, instructed [sutavant]| 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 Vesālī 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 <a href="/an8.21" class="text-blue-600 hover:underline">AN 8.21</a>.

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 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 the teachings to be abandoned and the teachings to be embraced 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 explains to Sutavā, the wanderer, that an arahant is incapable of transgressing in nine ways.

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.

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

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.

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