The Book of the Tens

The purpose of ethics, leading step by step to liberation.

There’s no need to make a wish to get enlightened; it happens naturally when the conditions are there.

The Buddha teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.

Sāriputta teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.

Ānanda teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.

Ānanda asks the Buddha about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious.

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.

Ten factors, beginning with faith, that a mendicant should fulfill.

Ten factors, beginning with faith, that a mendicant should fulfill.

Ten factors, beginning with faith, that a mendicant should fulfill.

Five factors that a mendicant should have, and five factors of a lodging that they should occupy.

A mendicant should abandon the five hindrances and possess the five factors of the adept.

Five lower and five higher fetters.

Five kinds of emotional barrenness and five emotional shackles.

Diligence is the foremost of all good qualities.

Ten persons who are worthy.

Ten qualities that serve as protector.

Ten qualities that serve as protector, in detail.

Ten noble abodes in which the noble ones of the past, present and future abide.

Ten noble abodes in which the noble ones of the past, present and future abide, in detail.

Like a lion, a Realized One roars his preeminence based on ten powers.

The Buddha claims to be assured regarding the various different doctrinal hypotheses, based on the ten powers.

Some things are to be given up by body, others by speech, and still others by wisdom.

Venerable Mahācunda teaches that, though a mendicant might claim to be free of greed, hate, and delusion, this is not always the case.

Ten universal dimensions of meditation, or kasiṇas.

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.

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.

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.

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.

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.

The Buddha teaches Venerable Upāli the ten reasons for establishing the training rules.

Ten reasons for suspending the recitation of the code of conduct.

Ten qualities a mendicant should have to be appointed to judge a dispute.

Ten qualities a mendicant should have to give ordination.

Ten qualities a mendicant should have to give dependence.

Ten qualities a mendicant should have to be attended by a novice.

Ten reasons for schism in the Saṅgha.

Ten reasons for harmony in the Saṅgha.

The Buddha teaches Ānanda the ten reasons for schism in the Saṅgha, as well as the outcome of causing schism.

The Buddha teaches Ānanda the ten reasons for harmony in the Saṅgha, as well as the outcome of creating harmony.

Ten reasons for disputes in the Saṅgha.

Ten roots for disputes in the Saṅgha.

Ten roots for disputes in the Saṅgha.

A mendicant who wishes to admonish another should first reflect on five things in themselves and establish a further five.

Ten dangers for a monk who enters a royal harem.

The Sakyans say that they don’t always observe the eight precepts on the sabbath. The Buddha strongly admonishes them to be more consistent.

Mahāli the Licchavi asks the Buddha for the causes of bad deeds.

Topics for frequent reflection by one gone forth.

Ten things that depend on the body.

Some monks are arguing, so the Buddha teaches them ten warm-hearted principles.

The Buddha teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.

Sāriputta teaches that, if you can’t read anyone else’s mind, read your own by regular self-reflection.

The Buddha doesn’t praise stagnation in wholesome qualities, let alone decline.

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.

Sāriputta explains what the Buddha meant by a mendicant who is in decline.

Ten meditative perceptions that lead to the deathless.

Ten meditative perceptions that lead to the deathless.

The root of all things, and similar principles.

Ten reflections that strengthen the mind of a renunciate.

The monk Girimānanda is sick. The Buddha encourages Ānanda to visit him and speak of ten perceptions.

Even though ignorance has no discernible first point, it still has a cause.

Even though craving has no discernible first point, it still has a cause.

Those who have certainty in the Buddha may realize the final goal in this life or the next.

Stream-enterers may realize the final goal in this life or the next.

Sāriputta explains to the wanderer Sāmaṇḍakāni that rebirth is suffering, freedom from rebirth is happiness.

Sāriputta explains to the wanderer Sāmaṇḍakāni that dissatisfaction is suffering, enjoyment is happiness.

At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.

At Naḷakapāna the Buddha invites Sāriputta to teach. He speaks of ten qualities that lead to decline or non-decline.

The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten topics of conversation suitable for mendicants.

The monks are sitting around chatting about this and that. The Buddha admonishes them and teaches ten grounds of praise.

If a mendicant wishes to attain spiritual heights, they should begin by practicing the code of training rules.

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.

Ten desirable things that are hard to get.

Ten aspects of prosperity.

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.

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.

A bad monk has ten bad qualities, like a crow.

Jain ascetics have ten bad qualities.

Ten ground for resentment.

Ten ways of removing resentment.

Giving up ten things, the Buddha lives free of limits.

A mendicant cannot achieve progress if they have ten bad qualities starting with lack of faith.

Venerable Puṇṇiya asks why the Buddha sometimes feels like teaching, other times not.

When a mendicant declares enlightenment, the Buddha or another accomplished meditator examines them.

Venerable Mahācunda teaches that when a mendicant boasts about spiritual attainments, the Buddha or another accomplished meditator examines them.

Venerable Mahākassapa teaches that when a mendicant declares enlightenment, the Buddha or another accomplished meditator examines them.

The Buddha, speaking in reference to the monk Kalandaka, explains ten qualities that lead to discord or unity.

A mendicant who insults their spiritual companions incurs ten disasters.

The monk Kokālika accuses Sāriputta and Moggallāna of having evil wishes. The Buddha defends them. Later, Kokālika suffers calamity and is reborn in hell.

Ten powers by which a mendicant knows that they have ended the defilements.

The Buddha teaches Anāthapiṇḍika ten kinds of persons who enjoy sensual pleasures.

A noble disciple has eliminated five perils, realized the four factors of stream-entry, and seen the noble process.

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.

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.

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.

The wanderer Kokanada meets Ānanda at the baths and engages him on the topic of the ten metaphysical questions.

With ten qualities, a mendicant is worthy.

With ten qualities, a senior mendicant is at ease wherever they live.

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.

Ten things must be given up before attaining perfection.

Three ascetic perceptions lead to seven results.

The seven factors of awakening lead to realizing the three knowledges.

The tenfold wrong path leads to failure, the tenfold right path leads to success.

When a person has wrong view, all their path development is wrong. But when they have right view, everything good follows.

Ignorance is the precursor of wrong view and the other bad qualities, while right view is the opposite.

Each of the ten path factors wears away its opposite.

The Buddha speaks of a southern land called “Bath”, but says that a spiritual bath is better.

The Buddha speaks of a purgative for curing ailments, but says that a spiritual purgative is better.

The Buddha speaks of an emetic for curing ailments, but says that a spiritual emetic is better.

The ten path factors each expel their opposite.

An adept has fulfilled the ten path factors.

An adept has fulfilled the ten path factors.

One should understand what is the teaching and what is contrary to the teaching, in brief.

One should understand what is the teaching and what is contrary to the teaching, in detail.

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.

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.

The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.

The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the mendicants.

As the dawn is the forerunner of the sunrise, right view is the forerunner of the path.

The ten path factors lead to the end of the defilements.

The Buddha sees Jāṇussoṇī observing the brahmanical ceremony of “descent”. The Buddha teaches his revised version.

The Buddha teaches his revised version of the brahmanical ceremony of “descent” to the mendicants.

The Buddha teaches the brahmin Saṅgārava that the wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

The wrong path is the near shore where most people dwell; the right path is the far shore, where few have crossed over.

One should understand what is the teaching and what is contrary to the teaching, in brief.

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 Mahākaccāna.

One should understand what is the teaching and what is contrary to the teaching, in detail.

The various kinds of bad deeds are caused by greed, hate, and delusion.

Through the teaching one may avoid the various kinds of bad deeds.

Cunda the smith tells the Buddha of rites of purification practiced by the western brahmins. The Buddha explains purification in his teaching.

Jāṇussoṇī describes brahmanical memorial rites for the dead, and asks if giving gifts actually benefits dead relatives. The Buddha replies that it might do in some circumstances.

The ten kinds of bad deeds lead you to hell; the ten good deeds to heaven.

Those who do the ten kinds of bad deeds are like creepy creatures.

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.

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.

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.

The Buddha teaches a brahmin that bad conduct leads to hell, good conduct to heaven.