AN 10.11 Five factors that a mendicant should have, and five factors of a lodging that they should occupy.

AN 10.12 A mendicant should abandon the five hindrances and possess the five factors of the adept.

AN 10.13 Five lower and five higher fetters.

AN 10.14 Five kinds of emotional barrenness and five emotional shackles.

AN 10.15 Diligence is the foremost of all good qualities.

AN 10.16 Ten persons who are worthy.

AN 10.17 Ten qualities that serve as protector.

AN 10.18 Ten qualities that serve as protector, in detail.

AN 10.19 Ten noble abodes in which the noble ones of the past, present and future abide.

AN 10.20 Ten noble abodes in which the noble ones of the past, present and future abide, in detail.

AN 10.01 The purpose of ethics, leading step by step to liberation.
AN 10.02 There’s no need to make a wish to get enlightened; it happens naturally when the conditions are there.
AN 10.03 The Buddha teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.
AN 10.04 Sāriputta teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.
AN 10.05 Ānanda teaches how, like a tree that grows due to its leaves, liberation follows when ethics is present.
AN 10.06 Ānanda asks the Buddha about a mysterious state of immersion in meditation where there is no normal perception, yet one is still conscious.
AN 10.07 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.
AN 10.08 Ten factors, beginning with faith, that a mendicant should fulfill.
AN 10.09 Ten factors, beginning with faith, that a mendicant should fulfill.
AN 10.10 Ten factors, beginning with faith, that a mendicant should fulfill.

AN 9.42 At Udāyī’s request, Ānanda explains an obscure verse spoken (in SN 2.7) by a deity. The nine progressive meditations are the escape from confinement.
AN 9.43 The Buddha speaks of a “direct witness’, that is, someone who personally has thorough and proficient experience of the different meditation states.
AN 9.44 One liberated by wisdom first enters the meditation states, then understands them.
AN 9.45 One freed both ways is both proficient in and understands the meditation states.
AN 9.46 The teaching apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.
AN 9.47 - 51 Extinguishment apparent in the present life is experienced provisionally in deep meditation, and completely when the defilements end.

AN 9.40 A bull elephant, annoyed by living in the herd, goes off by himself. Similarly, a mendicant feeling crowded in a monastery goes off by themselves and happily meditates in seclusion.
AN 9.41 The householder Tapussa reflects that it is renunciation that distinguishes lay from monastic. The Buddha responds by giving a long account of his practice of absorption before awakening.

AN 9.36 The ending of defilements happens due to the practice of absorption meditation.
AN 9.37 Ānanda exclaims how amazing it is that the Buddha has found a way to freedom while still experiencing the world. Questioned by the monk Udāyī, Ānanda recounts a discussion on advanced meditation with the nun Jaṭilagāhiyā.
AN 9.38 Two brahmin cosmologists ask the Buddha to decide between competing claims as to whether the cosmos is infinite. Rejecting metaphysical claims, the Buddha says that there is no end of the world that can be reached by traveling; but without reaching the end of the world you can’t be free of suffering.
AN 9.39 In the wars between gods and demons, they find safety only in their own fortress. Similarly, a mendicant finds safety in absorption.