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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.