AN7.1

Numbered Discourses 7.1

1. Wealth

Pleasing (1st)

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

What seven?

It’s when a mendicant desires material things, honor, and status. They lack conscience and prudence. They have corrupt wishes and wrong view.

A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired.

What seven?

It’s when a mendicant doesn’t desire material things, honor, and status. They have conscience and prudence. They have few desires and right view.

A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

AN7.2

Numbered Discourses 7.2

1. Wealth

Pleasing (2nd)

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

What seven?

It’s when a mendicant desires material things, honor, and status. They lack conscience and prudence. They’re jealous and stingy.

A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired.

What seven?

It’s when a mendicant doesn’t desire material things, honor, and status. They have conscience and prudence. They’re not jealous or stingy.

A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

AN7.3

Numbered Discourses 7.3

1. Wealth

Powers in Brief

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …

“Mendicants, there are these seven powers.

What seven?

The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.

These are the seven powers.

The powers are faith and energy,

conscience and prudence,

mindfulness and immersion,

and wisdom as the seventh power.

Empowered by these,

an astute mendicant lives happily.

They should examine the teaching rationally,

discerning the meaning with wisdom.

The liberation of their heart

is like a lamp going out.”

AN7.4

Numbered Discourses 7.4

1. Wealth

Powers in Detail

“Mendicants, there are these seven powers.

What seven?

The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.

And what is the power of faith?

It’s when a noble disciple has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

This is called the power of faith.

And what is the power of energy?

It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

This is called the power of energy.

And what is the power of conscience?

It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities.

This is called the power of conscience.

And what is the power of prudence?

It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities.

This is called the power of prudence.

And what is the power of mindfulness?

It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

This is called the power of mindfulness.

And what is the power of immersion?

It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

This is called the power of immersion.

And what is the power of wisdom?

It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is called the power of wisdom.

These are the seven powers.

The powers are faith and energy,

conscience and prudence,

mindfulness and immersion,

and wisdom as the seventh power.

Empowered by these,

an astute mendicant lives happily.

They should examine the teaching rationally,

discerning the meaning with wisdom.

The liberation of their heart

is like a lamp going out.”

AN7.5

Numbered Discourses 7.5

1. Wealth

Wealth in Brief

“Mendicants, there are these seven kinds of wealth.

What seven?

The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

These are the seven kinds of wealth.

Faith and ethical conduct are kinds of wealth,

as are conscience and prudence,

learning and generosity,

and wisdom is the seventh kind of wealth.

When a woman or man

has these kinds of wealth,

they’re said to be prosperous,

their life is not in vain.

So let the wise devote themselves

to faith, ethical behavior,

confidence, and insight into the teaching,

remembering the instructions of the Buddhas.”

AN7.6

Numbered Discourses 7.6

1. Wealth

Wealth in Detail

“Mendicants, there are these seven kinds of wealth.

What seven?

The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

And what is the wealth of faith?

It’s when a noble disciple has faith in the Realized One’s awakening …

This is called the wealth of faith.

And what is the wealth of ethical conduct?

It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, backbiting, harsh, or nonsensical, or consume intoxicants of beer, wine, and liquor.

This is called the wealth of ethical conduct.

And what is the wealth of conscience?

It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.

This is called the wealth of conscience.

And what is the wealth of prudence?

It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities.

This is called the wealth of prudence.

And what is the wealth of learning?

It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

This is called the wealth of learning.

And what is the wealth of generosity?

It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

This is called the wealth of generosity.

And what is the wealth of wisdom?

It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is called the wealth of wisdom.

These are the seven kinds of wealth.

Faith and ethical conduct are kinds of wealth,

as are conscience and prudence,

learning and generosity,

and wisdom is the seventh kind of wealth.

When a woman or man

has these kinds of wealth,

they’re said to be prosperous,

their life is not in vain.

So let the wise devote themselves

to faith, ethical behavior,

confidence, and insight into the teaching,

remembering the instructions of the Buddhas.”

AN7.7

Numbered Discourses 7.7

1. Wealth

With Ugga

Then Ugga the government chief minister went up to the Buddha, bowed, sat down to one side, and said to him,

“It’s incredible, sir, it’s amazing!

Migāra of Rohaṇa is so rich, so very wealthy.”

“But Ugga, how rich is he?”

“He has a hundred thousand gold coins, not to mention the silver coins!”

“Well, Ugga, that is wealth, I can’t deny it.

But fire, water, rulers, thieves, and unloved heirs all take a share of that wealth.

There are these seven kinds of wealth that they can’t take a share of.

What seven?

The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

There are these seven kinds of wealth that fire, water, rulers, thieves, and unloved heirs can’t take a share of.

Faith and ethical conduct are kinds of wealth,

as are conscience and prudence,

learning and generosity,

and wisdom is the seventh kind of wealth.

When a woman or man

has these kinds of wealth,

they’re really rich in the world,

invincible among gods and humans.

So let the wise devote themselves

to faith, ethical behavior,

confidence, and insight into the teaching,

remembering the instructions of the Buddhas.”

AN7.8

Numbered Discourses 7.8

1. Wealth

Fetters

“Mendicants, there are these seven fetters.

What seven?

The fetters of attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.

These are the seven fetters.”

AN7.9

Numbered Discourses 7.9

1. Wealth

Giving Up

“Mendicants, the spiritual life is lived to give up and cut out these seven fetters.

What seven?

The fetters of attraction, aversion, views, doubt, conceit, desire to be reborn, and ignorance.

The spiritual life is lived to give up and cut out these seven fetters.

When a mendicant has given up the fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future—

they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN7.10

Numbered Discourses 7.10

1. Wealth

Stinginess

“Mendicants, there are these seven fetters.

What seven?

The fetters of attraction, aversion, views, doubt, conceit, jealousy, and stinginess.

These are the seven fetters.”

AN7.11

Numbered Discourses 7.11

1. Tendencies

Underlying Tendencies (1st)

“Mendicants, there are these seven underlying tendencies.

What seven?

The underlying tendencies of sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.

These are the seven underlying tendencies.”

AN7.12

Numbered Discourses 7.12

1. Tendencies

Underlying Tendencies (2nd)

“Mendicants, the spiritual life is lived to give up and cut out these seven underlying tendencies.

What seven?

The underlying tendencies of sensual desire, aversion, views, doubt, conceit, desire to be reborn, and ignorance.

The spiritual life is lived to give up and cut out these seven underlying tendencies.

When a mendicant has given up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future—

they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN7.13

Numbered Discourses 7.13

1. Tendencies

A Family

“Mendicants, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

What seven?

They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have fine things they give coarse things. They give carelessly, not carefully.

Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.

What seven?

They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly.

Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

AN7.14

Numbered Discourses 7.14

1. Tendencies

Individuals

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.

What seven?

The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by faith, the follower of teachings, and the follower by faith.

These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

AN7.15

Numbered Discourses 7.15

1. Tendencies

A Simile With Water

“Mendicants, these seven individuals found in the world are like those in water.

What seven?

One individual sinks under once and stays under.

One individual rises up then sinks under.

One individual rises up then stays put.

One individual rises up then sees and discerns.

One individual rises up then crosses over.

One individual rises up then finds a foothold.

One individual has risen up, crossed over, and gone to the far shore, a brahmin who stands on solid ground.

And what kind of individual sinks under once and stays under?

It’s the kind of individual who has absolutely dark, unskillful qualities.

This kind of individual sinks under once and stays under.

And what kind of individual rises up then sinks under?

It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

However their faith, conscience, prudence, energy, and wisdom don’t last or grow, but dwindle away.

This kind of individual rises up then sinks under.

And what kind of individual rises up then stays put?

It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

And their faith, conscience, prudence, energy, and wisdom lasts, neither dwindling nor growing.

This kind of individual rises up then stays put.

And what kind of individual rises up then sees and discerns?

It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.

This kind of individual rises up then sees and discerns.

And what kind of individual rises up then crosses over?

It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

This kind of individual rises up then crosses over.

And what kind of individual rises up then finds a foothold?

It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world.

This kind of individual rises up then finds a foothold.

And what kind of individual has risen up, crossed over, and gone to the far shore, a brahmin who stands on solid ground?

It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This kind of individual has risen up, crossed over, and gone to the far shore, a brahmin who stands on solid ground.

These seven individuals found in the world are like those in water.”

AN7.16

Numbered Discourses 7.16

1. Tendencies

Observing Impermanence

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.

What seven?

First, take an individual who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.

They’ve realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

This is the first individual.

Next, take an individual who meditates observing impermanence in all conditions.

Their defilements and their life come to an end at exactly the same time.

This is the second individual.

Next, take an individual who meditates observing impermanence in all conditions.

With the ending of the five lower fetters they’re extinguished between one life and the next. …

With the ending of the five lower fetters they’re extinguished upon landing. …

With the ending of the five lower fetters they’re extinguished without extra effort. …

With the ending of the five lower fetters they’re extinguished with extra effort. …

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

This is the seventh individual.

These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

AN7.17

Numbered Discourses 7.17

1. Tendencies

Observing Suffering

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.

What seven?

First, take an individual who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …”

AN7.18

Numbered Discourses 7.18

1. Tendencies

Observing Not-self

“First, take an individual who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …”

AN7.19

Numbered Discourses 7.19

1. Tendencies

Extinguishment

“One meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.

They’ve realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

This is the first individual worthy of offerings.

Next, take an individual who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.

Their defilements and their life come to an end at exactly the same time.

This is the second individual.

Next, take an individual who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.

With the ending of the five lower fetters they’re extinguished between one life and the next. …

With the ending of the five lower fetters they’re extinguished upon landing. …

With the ending of the five lower fetters they’re extinguished without extra effort. …

With the ending of the five lower fetters they’re extinguished with extra effort. …

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

This is the seventh individual.

These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

AN7.20

Numbered Discourses 7.20

1. Tendencies

Qualifications for Graduation

“Mendicants, there are these seven qualifications for graduation.

What seven?

It’s when a mendicant has a keen enthusiasm to undertake the training …

to examine the teachings …

to get rid of desires …

for retreat …

to rouse up energy …

for mindfulness and alertness …

to penetrate theoretically. And they don’t lose these desires in the future.

These are the seven qualifications for graduation.”

AN7.21

Numbered Discourses 7.21

1. The Vajji Seven

At Sārandada

So I have heard.

At one time the Buddha was staying near Vesālī, at the Sārandada Shrine.

Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis:

“Licchavis, I will teach you these seven principles that prevent decline.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“And what are the seven principles that prevent decline?

As long as the Vajjis meet frequently and have many meetings,

they can expect growth, not decline.

As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony,

they can expect growth, not decline.

As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed,

they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to,

they can expect growth, not decline.

As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them,

they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past,

they can expect growth, not decline.

As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that

more perfected ones might come to the realm and those already here may live in comfort,

they can expect growth, not decline.

As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them,

they can expect growth, not decline.”

AN7.22

Numbered Discourses 7.22

1. The Vajji Seven

With Vassakāra

So I have heard.

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.

He said:

“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”

And then King Ajātasattu addressed Vassakāra the brahmin, a chief minister of Magadha,

“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

And then say:

‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis.

He said:

“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’

Remember well how the Buddha answers and tell it to me.

For Realized Ones say nothing that is not so.”

“Yes, worthy sir,” Vassakāra replied. He went to the Buddha and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.

King Ajātasattu wants to invade the Vajjis.

He said:

‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”

Now at that time Venerable Ānanda was standing behind the Buddha fanning him.

Then the Buddha said to him:

“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”

“I have heard that, sir.”

“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”

“I have heard that, sir.”

“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed?”

“I have heard that, sir.”

“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”

“I have heard that, sir.”

“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”

“I have heard that, sir.”

“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”

“I have heard that, sir.”

“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”

“I have heard that, sir.”

“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”

Then the Buddha said to Vassakāra:

“Brahmin, this one time I was staying near Vesālī at the Sārandada Shrine.

There I taught the Vajjis these principles that prevent decline.

As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”

When the Buddha had spoken, Vassakāra said to him: “Worthy Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline.

How much more so all seven!

King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.

Well, now, worthy Gotama, I must go. I have many duties, and much to do.”

“Please, brahmin, go at your convenience.”

Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.

AN7.23

Numbered Discourses 7.23

1. The Vajji Seven

Non-Decline for Mendicants (1st)

So I have heard.

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

There the Buddha addressed the mendicants:

“Mendicants, I will teach you these seven principles that prevent decline.

Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied.

The Buddha said this:

“What are the seven principles that prevent decline?

As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.

As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

As long as the mendicants don’t make new decrees or abolish existing decrees, but proceed having undertaken the training rules as they have been decreed, they can expect growth, not decline.

As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.

As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.

As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.

As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

AN7.24

Numbered Discourses 7.24

1. The Vajji Seven

Non-Decline for Mendicants (2nd)

“Mendicants, I will teach you seven principles that prevent decline.

Listen and apply your mind well …

And what are the seven principles that prevent decline?

As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.

As long as they don’t enjoy talk …

sleep …

company …

they don’t have corrupt wishes, falling under the sway of corrupt wishes …

they don’t have bad friends, companions, and associates …

they don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

AN7.25

Numbered Discourses 7.25

1. The Vajji Seven

Non-Decline for Mendicants (3rd)

“Mendicants, I will teach you seven principles that prevent decline.

Listen and apply your mind well …

And what are the seven principles that prevent decline?

As long as the mendicants are faithful …

conscientious …

prudent …

learned …

energetic …

mindful …

wise, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

AN7.26

Numbered Discourses 7.26

1. The Vajji Seven

Awakening Factors

“Mendicants, I will teach you seven principles that prevent decline.

Listen and apply your mind well …

And what are the seven principles that prevent decline?

As long as the mendicants develop the awakening factor of mindfulness …

investigation of principles …

energy …

rapture …

tranquility …

immersion …

equanimity, they can expect growth, not decline.

As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

AN7.27

Numbered Discourses 7.27

1. The Vajji Seven

Perceptions

“Mendicants, I will teach you seven principles that prevent decline.

Listen and apply your mind well …

And what are the seven principles that prevent decline?

As long as the mendicants develop the perception of impermanence …

not-self …

ugliness …

drawbacks …

giving up …

fading away …

cessation,

they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

AN7.28

Numbered Discourses 7.28

1. The Vajji Seven

Non-decline for a Mendicant Trainee

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

There the Buddha addressed the mendicants:

“These seven things lead to the decline of a mendicant trainee.

What seven?

They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect:

‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they get involved in that.

These seven things lead to the decline of a mendicant trainee.

These seven things don’t lead to the decline of a mendicant trainee.

What seven?

They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t eat too much. And when there is Saṅgha business to be carried out, they reflect:

‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t get involved in that.

These seven things don’t lead to the decline of a mendicant trainee.”

AN7.29

Numbered Discourses 7.29

1. The Vajji Seven

Non-decline for a Lay Follower

“These seven things lead to the decline of a lay follower.

What seven?

They miss out on seeing the mendicants.

They neglect listening to the true teaching.

They don’t train in higher ethical conduct.

They’re very suspicious about mendicants, whether senior, junior, or middle.

They listen to the teaching with a hostile, fault-finding mind.

They seek outside of the Buddhist community for those worthy of religious donations.

And they serve them first.

These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower.

What seven?

They don’t miss out on seeing the mendicants.

They don’t neglect listening to the true teaching.

They train in higher ethical conduct.

They’re very confident about mendicants, whether senior, junior, or middle.

They don’t listen to the teaching with a hostile, fault-finding mind.

They don’t seek outside of the Buddhist community for those worthy of religious donations.

And they serve the Buddhist community first.

These seven things don’t lead to the decline of a lay follower.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“A lay follower misses out on seeing

those who are evolved

and listening to the teachings of the Noble One.

They don’t train in higher ethical conduct,

and their suspicion about mendicants

just grows and grows.

They want to listen to the true teaching

with a fault-finding mind.

They seek outside the Buddhist community

for someone else worthy of religious donations,

and that lay follower

serves them first.

These seven principles leading to decline

have been well taught.

A lay follower who practices them

falls away from the true teaching.

A lay follower doesn’t miss out on seeing

those who are evolved

and listening to the teachings of the Noble One.

They train in higher ethical conduct,

and their confidence in mendicants

just grows and grows.

They want to listen to the true teaching

without a fault-finding mind.

They don’t seek outside the Buddhist community

for someone else worthy of religious donations,

and that lay follower

serves the Buddhist community first.

These seven principles that prevent decline

have been well taught.

A lay follower who practices them

doesn’t fall away from the true teaching.”

AN7.30

Numbered Discourses 7.30

1. The Vajji Seven

Failures for a Lay Follower

“Mendicants, there are these seven failures for a lay follower …

There are these seven accomplishments for a lay follower …”

AN7.31

Numbered Discourses 7.31

1. The Vajji Seven

Downfalls for a Lay Follower

“Mendicants, there are these seven downfalls for a lay follower …

There are these seven successes for a lay follower.

What seven?

They don’t miss out on seeing the mendicants.

They don’t neglect listening to the true teaching.

They train in higher ethical conduct.

They’re very confident about mendicants, whether senior, junior, or middle.

They don’t listen to the teaching with a hostile, fault-finding mind.

They don’t seek outside of the Buddhist community for those worthy of religious donations.

And they serve the Buddhist community first.

These are the seven successes for a lay follower.

A lay follower misses out on seeing

those who are evolved

and listening to the teachings of the Noble One.

They don’t train in higher ethical conduct,

and their suspicion about mendicants

just grows and grows.

They want to listen to the true teaching

with a fault-finding mind.

They seek outside the Buddhist community

for someone else worthy of religious donations,

and that lay follower

serves them first.

These seven principles leading to decline

have been well taught.

A lay follower who practices these

falls away from the true teaching.

A lay follower doesn’t miss out on seeing

those who are evolved

and listening to the teachings of the Noble One.

They train in higher ethical conduct,

and their confidence in mendicants

just grows and grows.

They want to listen to the true teaching

without a fault-finding mind.

They don’t seek outside the Buddhist community

for someone else worthy of religious donations,

and that lay follower

serves the Buddhist community first.

These seven principles that prevent decline

have been well taught.

A lay follower who practices them

doesn’t fall away from the true teaching.”

AN7.32

Numbered Discourses 7.32

1. Deities

Respect for Diligence

Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

“Sir, these seven things don’t lead to the decline of a mendicant.

What seven?

Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for diligence, and for hospitality.

These seven things don’t lead to the decline of a mendicant.”

That is what that deity said,

and the Teacher concurred.

Then that deity, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened, adding:

“Respect for the Teacher and the teaching,

and keen respect for the Saṅgha;

respect for immersion, being energetic,

and keen respect for the training.

A mendicant who respects diligence

and hospitality

can’t decline,

and has drawn near to extinguishment.”

AN7.33

Numbered Discourses 7.33

1. Deities

Respect for Conscience

“Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:

‘Sir, these seven things don’t lead to the decline of a mendicant.

What seven?

Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for conscience, and for prudence.

These seven things don’t lead to the decline of a mendicant.’

That is what that deity said.

Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.

One respectful of the Teacher and the teaching,

keenly respecting the Saṅgha;

respecting immersion, being energetic,

and keenly respecting the training;

endowed with conscience and prudence,

reverential and respectful—

it is impossible for them to decline;

they have drawn near to extinguishment.”

AN7.34

Numbered Discourses 7.34

1. Deities

Easy to Admonish (1st)

“Mendicants, tonight a deity … said to me:

‘Sir, these seven things don’t lead to the decline of a mendicant.

What seven?

Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion; being easy to admonish, and good friendship.

These seven things don’t lead to the decline of a mendicant.’

That is what that deity said.

Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.

Respect for the Teacher and the teaching,

and keen respect for the Saṅgha;

respecting immersion, being energetic,

and keen respect for the training.

One with good friends, easy to admonish,

reverential and respectful,

can’t decline,

and has drawn near to extinguishment.”

AN7.35

Numbered Discourses 7.35

1. Deities

Easy to Admonish (2nd)

“Mendicants, tonight a deity … said to me:

‘Sir, these seven things don’t lead to the decline of a mendicant.

What seven?

Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion; being easy to admonish, and good friendship.

These seven things don’t lead to the decline of a mendicant.’

That is what that deity said.

Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”

When he said this, Venerable Sāriputta said to the Buddha:

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

It’s when a mendicant personally respects the Teacher and praises such respect.

And they encourage other mendicants who lack such respect to respect the Teacher.

And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.

They personally respect the teaching …

They personally respect the Saṅgha …

They personally respect the training …

They personally respect immersion …

They are personally easy to admonish …

They personally have good friends, and praise such friendship.

And they encourage other mendicants who lack good friends to develop good friendship.

And they praise other mendicants who have good friends at the right time, truthfully and correctly.

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta!

It’s good that you understand the detailed meaning of what I’ve said in brief like this.

It’s when a mendicant personally respects the Teacher …

And they encourage other mendicants who lack such respect to respect the Teacher.

And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.

They personally respect the teaching …

They personally respect the Saṅgha …

They personally respect the training …

They personally respect immersion …

They are personally easy to admonish …

They personally have good friends, and praise such friendship.

And they encourage other mendicants who lack good friends to develop good friendship.

And they praise other mendicants who have good friends at the right time, truthfully and correctly.

This is how to see the detailed meaning of what I said in brief.”

AN7.36

Numbered Discourses 7.36

1. Deities

A Friend (1st)

“Mendicants, you should associate with a friend who has seven factors.

What seven?

They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss.

You should associate with a friend who has these seven factors.

A friend gives what is hard to give,

and does what’s hard to do.

They put up with your harsh words,

and with things hard to endure.

They tell you their secrets,

and keep your secrets for you.

They don’t abandon you in times of trouble,

or look down on you in times of loss.

The individual in whom

these things are found is your friend.

If you want to have a friend,

you should keep company with that sort.”

AN7.37

Numbered Discourses 7.37

1. Deities

A Friend (2nd)

“Mendicants, when a friend has seven qualities you should associate with, accompany, and attend them, even if they drive you away.

What seven?

They’re liked, agreeable, respected, and admired. They admonish you and they accept admonishment. They speak on deep matters. And they don’t urge you to do bad things.

When a friend has these seven qualities you should associate with, accompany, and attend them, even if they drive you away.

They’re liked, respected, and admired,

an admonisher who accepts admonishment,

speaks on deep matters,

and doesn’t urge you to do bad.

The individual in whom

these things are found is your friend.

If you want to have a friend,

benevolent and sympathetic,

then even if they chase you away,

you should keep company with that sort.”

AN7.38

Numbered Discourses 7.38

1. Deities

Textual Analysis (1st)

“Mendicants, a mendicant with seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.

What seven?

It’s when a mendicant truly understands: ‘This is mental sluggishness’.

They truly understand internally constricted mind as ‘internally constricted mind’.

They truly understand externally scattered mind as ‘externally scattered mind’.

They know feelings as they arise, as they remain, and as they go away.

They know perceptions as they arise, as they remain, and as they go away.

They know thoughts as they arise, as they remain, and as they go away.

The patterns of qualities—suitable or unsuitable, inferior or superior, or those with a portion of dark or bright—are properly grasped, focused on, borne in mind, and penetrated with wisdom.

A mendicant with these seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.”

AN7.39

Numbered Discourses 7.39

1. Deities

Textual Analysis (2nd)

“Mendicants, having seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.

What seven?

It’s when Sāriputta truly understood: ‘This is mental sluggishness’.

He truly understood internally constricted mind as ‘internally constricted mind’.

He truly understood externally scattered mind as ‘externally scattered mind’.

He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away.

The patterns of qualities—suitable or unsuitable, inferior or superior, or those with a portion of dark or bright—were properly grasped, focused on, borne in mind, and penetrated with wisdom.

Having these seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.”

AN7.40

Numbered Discourses 7.40

1. Deities

Mastery of the Mind (1st)

“Mendicants, a mendicant with seven qualities masters their mind and is not mastered by it.

What seven?

It’s when a mendicant is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in positivity for immersion, skilled in the territory of immersion, and skilled in projecting the mind purified by immersion.

A mendicant with these seven qualities masters their mind and is not mastered by it.”

AN7.41

Numbered Discourses 7.41

1. Deities

Mastery of the Mind (2nd)

“Mendicants, having seven qualities Sāriputta has mastered his mind and is not mastered by it.

What seven?

Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in positivity for immersion, skilled in the territory of immersion, and skilled in projecting the mind purified by immersion.

Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.”

AN7.42

Numbered Discourses 7.42

1. Deities

Graduation (1st)

Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Then it occurred to him,

“It’s too early to wander for alms in Sāvatthī.

Why don’t I visit the monastery for the wanderers of other religions?”

Then he went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.

When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers of other religions were sitting together this discussion came up among them,

“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”

Sāriputta neither approved nor rejected that statement of the wanderers of other religions.

He rose from his seat, thinking,

“I will learn the meaning of this statement from the Buddha himself.”

Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:

“Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?”

“No, Sāriputta, we cannot.

I make known these seven qualifications for graduation after realizing them with my own insight.

What seven?

It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future.

These are the seven qualifications for graduation that I make known after realizing them with my own insight.

A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years,

twenty-four years,

thirty-six years, or forty-eight years.”

AN7.43

Numbered Discourses 7.43

1. Deities

Graduation (2nd)

So I have heard.

At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Kosambī for alms.

Then it occurred to him,

“It’s too early to wander for alms in Kosambī.

Why don’t I visit the monastery for the wanderers of other religions?”

Then he went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.

When the greetings and polite conversation were over, he sat down to one side.

Now at that time while those wanderers of other religions were sitting together this discussion came up among them,

“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.”

Ānanda neither approved nor rejected that statement of the wanderers of other religions.

He rose from his seat, thinking,

“I will learn the meaning of this statement from the Buddha himself.”

Then Ānanda wandered for alms in Kosambī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:

“Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?”

“No, Ānanda, we cannot.

These are the seven qualifications for graduation that I make known after realizing them with my own insight.

What seven?

It’s when someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

These are the seven qualifications for graduation that I make known after realizing them with my own insight.

A mendicant who possesses these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years,

twenty-four years,

thirty-six years, or forty-eight years.”

AN7.44

Numbered Discourses 7.44

1. A Great Sacrifice

Planes of Consciousness

“Mendicants, there are these seven planes of consciousness.

What seven?

There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.

This is the first plane of consciousness.

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity’s host through the first absorption.

This is the second plane of consciousness.

There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.

This is the third plane of consciousness.

There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.

This is the fourth plane of consciousness.

There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.

This is the fifth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.

This is the sixth plane of consciousness.

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

This is the seventh plane of consciousness.

These are the seven planes of consciousness.”

AN7.45

Numbered Discourses 7.45

1. A Great Sacrifice

Prerequisites for Immersion

“Mendicants, there are these seven prerequisites for immersion.

What seven?

Right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.

Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.”

AN7.46

Numbered Discourses 7.46

1. A Great Sacrifice

Fires (1st)

“Mendicants, there are these seven fires.

What seven?

The fires of greed, hate, delusion. The fire of those worthy of offerings dedicated to the gods. A householder’s fire. The fire of those worthy of a religious donation. And a wood fire.

These are the seven fires.”

AN7.47

Numbered Discourses 7.47

1. A Great Sacrifice

Fires (2nd)

Now at that time the brahmin Uggatasarīra had prepared a large sacrifice.

Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.

Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“Worthy Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

For a second time …

and third time Uggatasarīra said to the Buddha,

“Worthy Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”

“I’ve also heard this, brahmin.”

“Then the worthy Gotama and I are in total agreement in this matter.”

When he said this, Venerable Ānanda said to Uggatasarīra,

“Brahmin, you shouldn’t ask the Buddha in this way.

You should ask in this way:

‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post.

May the Buddha please advise

and instruct me. It will be for my lasting welfare and happiness.’”

Then Uggatasarīra said to the Buddha,

“Worthy Gotama, I want to kindle the sacrificial fire and raise the sacrificial post.

May the worthy Gotama please advise

and instruct me. It will be for my lasting welfare and happiness.”

“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering.

What three?

The knives of the body, speech, and mind.

Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought:

‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’

Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.

Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as:

‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’

Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.

Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams.

Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth.

Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering.

Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

Brahmin, these three fires should be given up and shunned, not cultivated.

What three?

The fires of greed, hate, and delusion.

And why should the fire of greed be given up and shunned, not cultivated?

A greedy person does bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

That’s why the fire of greed should be given up and shunned, not cultivated.

And why should the fire of hate be given up and shunned, not cultivated?

A hateful person does bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

That’s why the fire of hate should be given up and shunned, not cultivated.

And why should the fire of delusion be given up and shunned, not cultivated?

A deluded person does bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

That’s why the fire of delusion should be given up and shunned, not cultivated.

These three fires should be given up and shunned, not cultivated.

Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them.

What three?

The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation.

And what is the fire of those worthy of offerings dedicated to the gods?

Your mother and father are called the fire of those worthy of offerings dedicated to the gods.

Why is that?

Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of a householder?

Your children, partners, bondservants, servants, and workers are called a householder’s fire.

So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

And what is the fire of those worthy of a religious donation?

The ascetics and brahmins who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation.

So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.

But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

When he said this, the brahmin Uggatasarīra said to the Buddha,

“Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.

Worthy Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life!

May they eat grass and drink cool water and enjoy a cool breeze!”

AN7.48

Numbered Discourses 7.48

1. A Great Sacrifice

Perceptions in Brief

“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

What seven?

The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.

These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

AN7.49

Numbered Discourses 7.49

1. A Great Sacrifice

Perceptions in Detail

“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

What seven?

The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.

These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’

That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized.

It’s like a chicken’s feather or a scrap of sinew thrown in a fire. It shrivels up, shrinks, rolls up, and doesn’t stretch out.

In the same way, when a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …

If a mendicant often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed,

they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’

In this way they are aware of the situation.

But if a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse …

they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’

In this way they are aware of the situation.

‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’

That’s what I said, and this is why I said it.

‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from desire to be reborn. …

That’s what I said, and this is why I said it.

‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …

That’s what I said, and this is why I said it.

‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …

That’s what I said, and this is why I said it.

‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from possessions, honor, and popularity. …

That’s what I said, and this is why I said it.

‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. …

That’s what I said, and this is why I said it.

‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it?

When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs. It has gone beyond discrimination, and is peaceful and well freed.

If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their heart is not rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; nor has it gone beyond discrimination, and is not peaceful or well freed,

they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’

In this way they are aware of the situation.

But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and it has gone beyond discrimination, and is peaceful and well freed,

they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’

In this way they are aware of the situation.

‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’

That’s what I said, and this is why I said it.

These seven perceptions, when developed and cultivated, are very fruitful and beneficial. Their objective and culmination is freedom from death.”

AN7.50

Numbered Discourses 7.50

1. A Great Sacrifice

Sex

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“Does Worthy Gotama claim to be chaste?”

“Brahmin, if anyone should be rightly said to

live the chaste life intact, impeccable, spotless, and unmarred, full and pure, it’s me.”

“But what, Worthy Gotama, is a break, taint, stain, or mar in chastity?”

“Firstly, an ascetic or brahmin who claims to be perfectly chaste does not mutually engage in sex with a lady.

However, they consent to being anointed, massaged, bathed, and rubbed by a lady.

They enjoy it and like it and find it rewarding.

This is a break, taint, stain, or mar in chastity.

This is called one who lives the chaste life impurely, yoked by the yoke of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

Furthermore, an ascetic or brahmin who claims to be perfectly chaste does not mutually engage in sex with a lady. Nor do they consent to massage and bathing.

However, they giggle and play and have fun with ladies. …

they gaze into a lady’s eyes. …

they listen through a wall or rampart to the sound of ladies laughing or chatting or singing or crying. …

they recall when they used to laugh, chat, and have fun with ladies. …

they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …

They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.

However, they live the chaste life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’

They enjoy it and like it and find it rewarding.

This is a break, taint, stain, or mar in chastity.

This is called one who lives the chaste life impurely, yoked by the yoke of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.

As long as I saw that these seven sexual yokes—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

But when I saw that these seven sexual yokes—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me:

‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

When he said this, the brahmin Jānussoṇi said to the Buddha,

“Excellent, worthy Gotama! Excellent! …

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN7.51

Numbered Discourses 7.51

1. A Great Sacrifice

Yoking and Unyoking

“Mendicants, I will teach you an exposition of the teaching on yoking and unyoking.

Listen and apply your mind well, I will speak. …

And what is the exposition of the teaching on yoking and unyoking?

A woman focuses on her own femininity:

her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.

She’s stimulated by this and takes pleasure in it.

So she focuses on the masculinity of others:

masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.

She’s stimulated by this and takes pleasure in it.

So she desires to yoke herself to another.

And she desires the pleasure and happiness that comes from such yoking.

Sentient beings who relish their femininity are yoked to men.

This is how a woman does not transcend her femininity.

A man focuses on his own masculinity:

his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.

He’s stimulated by this and takes pleasure in it.

So he focuses on the femininity of others:

feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.

He’s stimulated by this and takes pleasure in it.

So he desires to yoke himself to another.

And he desires the pleasure and happiness that comes from such yoking.

Sentient beings who relish their masculinity are yoked to women.

This is how a man does not transcend his masculinity.

This is how yoking comes about.

And how does unyoking come about?

A woman doesn’t focus on her own femininity:

her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.

She isn’t stimulated by this and takes no pleasure in it.

So she doesn’t focus on the masculinity of others:

masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.

She isn’t stimulated by this and takes no pleasure in it.

So she doesn’t desire to yoke herself to another.

Nor does she desire the pleasure and happiness that comes from such yoking.

Sentient beings who do not relish their femininity are not yoked to men.

This is how a woman transcends her femininity.

A man doesn’t focus on his own masculinity:

masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.

He isn’t stimulated by this and takes no pleasure in it.

So he doesn’t focus on the femininity of others:

feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.

He isn’t stimulated by this and takes no pleasure in it.

So he doesn’t desire to yoke himself to another.

Nor does he desire the pleasure and happiness that comes from such yoking.

Sentient beings who do not relish their masculinity are not yoked to women.

This is how a man transcends his masculinity.

This is how unyoking comes about.

This is the exposition of the teaching on yoking and unyoking.”

AN7.52

Numbered Discourses 7.52

1. A Great Sacrifice

A Very Fruitful Gift

At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.

Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him,

“Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

It would be good if we got to hear a Dhamma talk from the Buddha.”

“Well then, reverends, come on the next sabbath day.

Hopefully you’ll get to hear a Dhamma talk from the Buddha.”

“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.

Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side.

Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha:

“Sir, could it be that someone gives a gift and it is not very fruitful or beneficial,

while someone else gives exactly the same gift and it is very fruitful and beneficial?”

“Indeed it could, Sāriputta.”

“Sir, what is the cause, what is the reason for this?”

“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life.’

They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

What do you think, Sāriputta, don’t some people give gifts in this way?”

“Yes, sir.”

“Sāriputta, someone who gives a gift as an investment,

when their body breaks up, after death, is reborn in the company of the gods of the four great kings.

When that deed, success, glory, and sovereignty is spent they return to this place.

Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in my next life.’

But they give a gift thinking, ‘It’s good to give.’ …

They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family custom.’ …

They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …

They give a gift thinking, ‘The ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu.

Just as they performed great sacrifices, I will share a gift.’ …

They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ …

They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’

But they give a gift thinking, ‘This is an adornment and requisite for the mind.’

They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

What do you think, Sāriputta, don’t some people give gifts in this way?”

“Yes, sir.”

“Sāriputta, someone who gives gifts, not for any other reason,

but thinking, ‘This is an adornment and requisite for the mind’,

when their body breaks up, after death, is reborn among the gods of the Divinity’s host.

When that deed, success, glory, and sovereignty is spent they are a non-returner; they do not return to this place.

This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial,

while someone else gives exactly the same gift and it is very fruitful and beneficial.”

AN7.53

Numbered Discourses 7.53

1. A Great Sacrifice

Nanda’s Mother

So I have heard.

At one time the venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of mendicants.

Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Far Shore”.

And at that time the great king Vessavaṇa was on his way from the north to the south on some business.

He heard Nanda’s Mother reciting, and stood waiting for her to finish.

Then when her recital was over she fell silent.

Then, knowing she had finished, Vessavaṇa applauded, saying,

“Good, sister! Good, sister!”

“But who might you be, dearest?”

“Sister, I am your brother Vessavaṇa, the great king.”

“Good, dearest! Then may my recital of the teaching be my offering to you as my guest.”

“Good, sister! And let this also be your offering to me as your guest.

Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me.

Then that will also be your offering to me as your guest.”

And when the night had passed the lay woman Nanda’s Mother had delicious fresh and cooked foods prepared in her own home.

Then the Saṅgha of mendicants headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa.

Then Nanda’s Mother addressed a man,

“Please, my man, go to the monastery and announce the time to the Saṅgha, saying:

‘Sirs, it’s time. The meal is ready in the home of the lady Nanda’s Mother.’”

“Yes, ma’am,” that man replied, and he did as she said.

And then the Saṅgha of mendicants headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seats spread out.

Then Nanda’s Mother served and satisfied them with her own hands with delicious fresh and cooked foods.

When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side.

Sāriputta said to her,

“Nanda’s Mother, who told you that the Saṅgha of mendicants was about to arrive?”

“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Far Shore’, and then I fell silent.

Then the great king Vessavaṇa, knowing I had finished, applauded me,

‘Good, sister! Good, sister!’

I asked: ‘But who might you be, dearest?’

‘Sister, I am your brother Vessavaṇa, the great king.’

‘Good, dearest! Then may my recital of the teaching be my offering to you as my guest.’

‘Good, sister! And let this also be your offering to me as your guest.

Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me.

Then that will also be your offering to me as your guest.’

And so, sir, may the merit and the flourishing of merit of this gift be for the happiness of the great king Vessavaṇa.”

“It’s incredible, Nanda’s Mother, it’s amazing

that you converse face to face with a mighty and illustrious godling like the great king Vessavaṇa.”

“Sir, this is not my only incredible and amazing quality;

there is another.

I had an only son named Nanda who I loved dearly.

The rulers forcibly abducted him on some pretext and had him executed.

But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.”

“It’s incredible, Nanda’s Mother, it’s amazing

that you purify even the arising of a thought.”

“Sir, this is not my only incredible and amazing quality;

there is another.

When my husband passed away he was reborn in one of the realms of spirits.

He revealed to me his previous incarnation.

But I can’t recall getting upset on that account.”

“It’s incredible, Nanda’s Mother, it’s amazing

that you purify even the arising of a thought.”

“Sir, this is not my only incredible and amazing quality;

there is another.

Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.”

“It’s incredible, Nanda’s Mother, it’s amazing

that you purify even the arising of a thought.”

“Sir, this is not my only incredible and amazing quality;

there is another.

Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.”

“It’s incredible, Nanda’s Mother, it’s amazing!”

“Sir, this is not my only incredible and amazing quality;

there is another.

Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.”

“It’s incredible, Nanda’s Mother, it’s amazing!”

“Sir, this is not my only incredible and amazing quality;

there is another.

Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”

“It’s incredible, Nanda’s Mother, it’s amazing!”

Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he rose from his seat and left.

AN7.54

Numbered Discourses 7.54

1. The Undeclared Points

The Undeclared Points

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the cause, what is the reason why a learned noble disciple has no doubts regarding the undeclared points?”

“Mendicant, it’s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points.

‘A realized one still exists after death’: this is a misconception.

‘A realized one no longer exists after death’: this is a misconception.

‘A realized one both still exists and no longer exists after death’: this is a misconception.

‘A realized one neither still exists nor no longer exists after death’: this is a misconception.

An unlearned ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation.

And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

A learned noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation.

And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’,

‘A realized one no longer exists after death’,

‘A realized one both still exists and no longer exists after death’,

‘A realized one neither still exists nor no longer exists after death.’

Knowing and seeing this, a learned noble disciple does not declare the undeclared points.

Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points.

‘A realized one still exists after death’: this is just about craving. …

it’s just about perception …

it’s a conceiving …

it’s a proliferation …

it’s just about grasping …

‘A realized one still exists after death’: this is a regret.

‘A realized one no longer exists after death’: this is a regret.

‘A realized one both still exists and no longer exists after death’: this is a regret.

‘A realized one neither still exists nor no longer exists after death’: this is a regret.

An unlearned ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation.

And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

A learned noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation.

And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.

Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’ …

‘A realized one neither still exists nor no longer exists after death.’

Knowing and seeing this, a learned noble disciple does not declare the undeclared points.

Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points.

This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.”

AN7.55

Numbered Discourses 7.55

1. The Undeclared Points

Places People Are Reborn

“Mendicants, I will teach you seven places people are reborn, and complete extinguishment with no fuel for grasping.

Listen and apply your mind well, I will speak.”

“Yes, sir,” the mendicants replied.

The Buddha said this:

“And what are the seven places people are reborn?

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.

They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.

But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, desire for continued existence, and ignorance.

With the ending of the five lower fetters they’re extinguished between one life and the next.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished.

In the same way, a mendicant who practices like this …

With the ending of the five lower fetters they’re extinguished between one life and the next.

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.

They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.

But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire for continued existence, and ignorance.

With the ending of the five lower fetters they’re extinguished between one life and the next.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished.

In the same way, a mendicant who practices like this …

With the ending of the five lower fetters they’re extinguished between one life and the next.

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished between one life and the next.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished before landing.

In the same way, a mendicant who practices like this …

With the ending of the five lower fetters they’re extinguished between one life and the next.

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished upon landing.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished upon landing.

In the same way, a mendicant who practices like this …

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished upon landing.

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished without extra effort.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs.

There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished due to not being fed.

In the same way, a mendicant who practices like this …

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished without extra effort.

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished with extra effort.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs.

There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished due to not being fed.

In the same way, a mendicant who practices like this …

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they’re extinguished with extra effort.

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.

They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.

But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire for continued existence, and ignorance.

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a big heap of grass or twigs.

There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished due to not being fed.

In the same way, a mendicant who practices like this …

‘It might not be, and it might not be mine. …’

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

These are the seven places people are reborn.

And what is complete extinguishment with no fuel for grasping?

Take a mendicant who practices like this:

‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity.

They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond.

And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, desire for continued existence, and ignorance.

They’ve realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

This is called complete extinguishment with no fuel for grasping.

These are the seven places people are reborn, and complete extinguishment with no fuel for grasping.”

AN7.56

Numbered Discourses 7.56

1. The Undeclared Points

Tissa the Divinity

So I have heard.

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him,

“Sir, these nuns are freed!”

The other deity said to him,

“Sir, these nuns are well freed with no residue!”

This is what those deities said,

and the Teacher concurred.

Then those deities, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.

He thought,

“Which gods know whether a person has remainder or not?”

Now, at that time a monk named Tissa had recently passed away and been reborn in a realm of divinity.

There they knew that

Tissa the Divinity was very mighty and powerful.

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that realm of divinity.

Tissa saw Moggallāna coming off in the distance,

and said to him,

“Come, my good Moggallāna!

Welcome, my good Moggallāna!

It’s been a long time since you took the opportunity to come here.

Sit, my good Moggallāna, here, a seat is ready.”

Moggallāna sat down on the seat spread out.

Then Tissa bowed to Moggallāna and sat to one side.

Moggallāna said to him,

“Which gods know whether a person has remainder or not?”

“The gods of the Divinity’s host know this.”

“But do all of them know this?”

“No, my good Moggallāna, not all of them.

Those gods of the Divinity’s host who are content with the lifespan of the Divinity, with the beauty, happiness, glory, and sovereignty of the Divinity, and who don’t truly understand any escape beyond:

they don’t know this.

But those gods of the Divinity’s host who are not content with the lifespan of the Divinity, with the beauty, happiness, glory, and sovereignty of the Divinity, and who do truly understand any escape beyond:

they do know this.

Take a mendicant who is freed both ways.

The gods know of them:

‘This venerable is freed both ways.

As long as their body remains they will be seen by gods and humans.

But when their body breaks up gods and humans will see them no more.’

This too is how those gods know whether a person has remainder or not.

Take a mendicant who is freed by wisdom.

The gods know of them:

‘This venerable is freed by wisdom.

As long as their body remains they will be seen by gods and humans.

But when their body breaks up gods and humans will see them no more.’

This too is how those gods know whether a person has remainder or not.

Take a mendicant who is a direct witness.

The gods know of them:

‘This venerable is a direct witness.

Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

This too is how those gods know whether a person has remainder or not.

Take a mendicant who is attained to view. …

freed by faith …

a follower of teachings.

The gods know of them:

‘This venerable is a follower of teachings.

Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

This too is how those gods know whether a person has remainder or not.”

Moggallāna approved and agreed with what Tissa the Divinity said. Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared on the Vulture’s Peak.

Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side,

and told him what had happened.

“But Moggallāna, Tissa the Divinity didn’t teach the seventh individual, the signless meditator.”

“Now is the time, Blessed One! Now is the time, Holy One!

May the Buddha teach the seventh individual, the signless meditator. The mendicants will listen and remember it.”

“Well then, Moggallāna, listen and apply your mind well, I will speak.”

“Yes, sir,” Mahāmoggallāna replied.

The Buddha said this:

“Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart.

The gods know of them:

‘This venerable, not focusing on any signs, enters and remains in the signless immersion of the heart.

Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.

Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’

This too is how those gods know whether a person has remainder or not.”

AN7.57

Numbered Discourses 7.57

1. The Undeclared Points

General Sīha

So I have heard.

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, can you point out a fruit of giving that’s apparent in the present life?”

“Well then, Sīha, I’ll ask you about this in return, and you can answer as you like.

What do you think, Sīha?

Consider two people.

One is faithless, stingy, miserly, and abusive. One is a faithful donor who loves charity.

Which do you think the perfected ones will show sympathy for first?”

“Why would the perfected ones first show sympathy for the person who is faithless, stingy, miserly, and abusive?

They’d show sympathy first for the faithful donor who loves charity.”

“Which do you think the perfected ones will first approach?”

“They’d first approach the faithful donor who loves charity.”

“Which do you think the perfected ones will receive alms from first?”

“They’d receive alms first from the faithful donor who loves charity.”

“Which do you think the perfected ones will teach the Dhamma to first?”

“They’d first teach the Dhamma to the faithful donor who loves charity.”

“Which do you think would get a good reputation?”

“The faithful donor who loves charity would get a good reputation.”

“Which do you think would enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?”

“How could the person who is faithless, stingy, miserly, and abusive enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?

The faithful donor who loves charity would enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”

“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?”

“Why would the person who is faithless, stingy, miserly, and abusive be reborn in a good place, a heavenly realm?

The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.

When it comes to these fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha,

for I know them too.

I’m a giver, a donor, and the perfected ones show sympathy for me first.

I’m a giver, and the perfected ones approach me first.

I’m a giver, and the perfected ones receive alms from me first.

I’m a giver, and the perfected ones teach me Dhamma first.

I’m a giver, and I have this good reputation:

‘General Sīha gives, serves, and attends on the Saṅgha.’

I’m a giver, I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

When it comes to these fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha,

for I know them too.

But when the Buddha says:

‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this,

so I rely on faith in the Buddha.”

“That’s so true, Sīha! That’s so true!

When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

AN7.58

Numbered Discourses 7.58

1. The Undeclared Points

Nothing to Hide

“Mendicants, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable.

What are the four areas where the Realized One has nothing to hide?

His bodily behavior is pure.

So the Realized One has no bodily misconduct to hide, thinking:

‘Don’t let others find this out about me!’

His verbal behavior is pure.

So the Realized One has no verbal misconduct to hide, thinking:

‘Don’t let others find this out about me!’

His mental behavior is pure.

So the Realized One has no mental misconduct to hide, thinking:

‘Don’t let others find this out about me!’

His livelihood is pure.

So the Realized One has no wrong livelihood to hide, thinking:

‘Don’t let others find this out about me!’

These are the four areas where the Realized One has nothing to hide.

What are the three ways the Realized One is irreproachable?

The Realized One has explained the teaching well.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying:

‘For such reasons you haven’t explained the teaching well.’

Since I see no such reason, I live secure, fearless, and self-assured.

I have clearly described the practice that leads to extinguishment for my disciples.

Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying:

‘For such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’

Since I see no such reason, I live secure, fearless, and self-assured.

Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying:

‘For such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom, and who live having realized it with their own insight in this very life due to the ending of defilements.’

Since I see no such reason, I live secure, fearless, and self-assured.

These are the three ways the Realized One is irreproachable.

These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.”

AN7.59

Numbered Discourses 7.59

1. The Undeclared Points

With Kimbila

So I have heard.

At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.

Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final quenching of the Realized One.

This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final quenching of the Realized One.

This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

AN7.60

Numbered Discourses 7.60

1. The Undeclared Points

Seven Qualities

“Mendicants, a mendicant with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

What seven?

It’s when a mendicant is faithful, ethical, learned, secluded, energetic, mindful, and wise.

A mendicant with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

AN7.61

Numbered Discourses 7.61

1. The Undeclared Points

Nodding Off

So I have heard.

At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating.

The Buddha saw him with his clairvoyance that is purified and superhuman.

Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.

He sat down on the seat spread out

and said to Mahāmoggallāna,

“Are you nodding off, Moggallāna? Are you nodding off?”

“Yes, sir.”

“So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then rehearse in detail the teaching as you’ve learned and memorized it.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then pinch your ears and rub your limbs.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then apply your mind to the perception of light, focusing on the perception of day:

as by day, so by night; as by night, so by day.

And so, with an open and unenveloped heart, develop a mind that’s full of radiance.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then walk mindfully, focusing on the perception of before and behind, your faculties directed inwards and your mind not scattered outside.

It’s possible that you’ll give up drowsiness in this way.

But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

When you wake, you should get up quickly, thinking:

‘I will not live indulging in the pleasures of sleeping, lying down, and drowsing.’

That’s how you should train.

So you should train like this:

‘I will not approach families with my head swollen with vanity.’

That’s how you should train.

What happens if a mendicant approaches families with a head swollen with vanity? Well, families have business to attend to,

so people might not notice when a mendicant arrives. In that case the mendicant thinks:

‘Who on earth has turned this family against me? It seems they don’t like me any more.’

And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.

So you should train like this:

‘I won’t get into arguments.’

That’s how you should train.

When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.

Moggallāna, I don’t praise all kinds of closeness.

Nor do I criticize all kinds of closeness.

I don’t praise closeness with laypeople and renunciates.

I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”

When he said this, Venerable Moggallāna asked the Buddha,

“Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”

“Take a mendicant who has heard:

‘Nothing is worth insisting on.’

When a mendicant has heard that

nothing is worth insisting on,

they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—

they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.

Meditating in this way, they don’t grasp at anything in the world.

Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

AN7.62

Numbered Discourses 7.62

1. The Undeclared Points

Don’t Fear Good Deeds

“Mendicants, don’t fear good deeds.

For ‘good deeds’ is a term for happiness.

I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.

I developed a mind of love for seven years.

As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again.

As the cosmos contracted I went to the realm of sublime luminosity.

As it expanded I was reborn in an empty mansion of divinity.

There I was the Divinity, the Great Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power.

I was Sakka, lord of gods, thirty-six times.

Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.

These were my seven treasures:

the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies.

After conquering this land girt by sea, I reigned by principle, without rod or sword.

See the result of good deeds,

of skillful deeds, for one seeking happiness.

I developed a mind of love

for seven years, mendicants.

For seven eons of expansion and contraction

I didn’t return to this world again.

As the world contracted

I went to the realm of sublime luminosity.

And when it expanded

I went to an empty mansion of divinity.

Seven times I was a Great Divinity,

and at that time I was the wielder of power.

Thirty-six times I was lord of gods,

acting as ruler of the gods.

Then I was king, a wheel-turning monarch,

lord of the Black Plum Tree Land.

An anointed aristocrat,

I was sovereign of all humans.

Without rod or sword,

I conquered this land.

Through non-violent action

I guided it justly.

After ruling this vast territory

by means of principle,

I was born in a rich family,

affluent and wealthy.

It was replete with all sense pleasures,

and the seven treasures.

This was well taught by the Buddhas,

who bring the world together.

This is the cause of greatness

by which one is called a lord of the land.

I was a majestic king,

with lots of property and assets;

successful and glorious,

lord of the Black Plum Tree Land.

Who would not be inspired by this,

even someone of dark birth.

Therefore someone who desires self-knowledge,

and aspires to greatness themselves,

should respect the true teaching,

remembering the instructions of the Buddhas.”

AN7.63

Numbered Discourses 7.63

1. The Undeclared Points

Kinds of Wives

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat down on the seat spread out.

Now at that time people in Anāthapiṇḍika’s home were making a colossal racket.

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“Householder, what’s with the people making that colossal racket in your home? You’d think it was fishermen hauling in a catch!”

“Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family.

She doesn’t obey her mother-in-law or father-in-law or her husband. And she does not honor, respect, esteem, and venerate the Buddha.”

Then the Buddha addressed Sujātā, saying,

“Come, Sujātā.”

“Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

“Sujātā, a man can have seven kinds of wife.

What seven?

A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a comrade, and a wife like a bondservant.

These are the kinds of wife that a man can have.

Which one of these are you?”

“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief.

Please teach me this matter so I can understand the detailed meaning.”

“Well then, Sujātā, listen and apply your mind well, I will speak.”

“Yes, sir,” she replied.

The Buddha said this:

“With a mind full of hate and no kindness,

lusting for others, looking down on her husband,

she longs to murder him who paid the price for her.

A man’s wife of this sort

is called a wife and a killer.

A woman’s husband earns his wealth

by focusing on a profession, trade, or farming.

And even if it’s only a little, she wants to take it.

A man’s wife of this sort

is called a wife and a thief.

She’s an idle glutton who doesn’t want to work.

Her words are harsh, fierce, and rude.

He works hard, but she lives as his master.

A man’s wife of this sort

is called a wife and a lord.

She’s always caring and kind,

looking after her husband like a mother her child.

She keeps the wealth that he has earned secure.

A man’s wife of this sort

is called a wife and a mother.

She respects her husband

as a younger sister respects her elder.

Conscientious, she does what her husband says.

A man’s wife of this sort

is called a wife and a sister.

She’s delighted to see him,

like one reunited with a long-lost comrade.

She’s of good pedigree, virtuous, and devoted.

A man’s wife of this sort

is called a wife and a comrade.

She has no anger when threatened with violence by the rod.

Without hate or anger,

she endures her husband and does what he says.

A man’s wife of this sort

is called a wife and a bondservant.

The kinds of wives here called

killer, thief, and lord;

immoral, harsh, and lacking regard for others,

when their body breaks up they set course for hell.

But the kinds of wives here called

mother, sister, comrade, and bondservant;

steadfast in their own morality, restrained for a long time,

when their body breaks up they set course for a good place.

Sujātā, these are the seven kinds of wife that a man can have.

Which one of these are you?”

“Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

AN7.64

Numbered Discourses 7.64

1. The Undeclared Points

Irritable

“Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man.

What seven?

Firstly, an enemy wishes for an enemy:

‘If only they’d become ugly!’

Why is that?

Because an enemy doesn’t like to have a beautiful enemy.

An irritable individual, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.

This is the first thing that pleases and assists an enemy which happens to an irritable woman or man.

Furthermore, an enemy wishes for an enemy:

‘If only they’d sleep badly!’

Why is that?

Because an enemy doesn’t like to have an enemy who sleeps at ease.

An irritable individual, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.

This is the second thing …

Furthermore, an enemy wishes for an enemy:

‘If only their needs are not amply satisfied!’

Why is that?

Because an enemy doesn’t like to have an enemy whose needs are amply satisfied.

When an irritable individual, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’

When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.

This is the third thing …

Furthermore, an enemy wishes for an enemy:

‘If only they weren’t wealthy!’

Why is that?

Because an enemy doesn’t like to have an enemy who is wealthy.

When an individual is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow.

This is the fourth thing …

Furthermore, an enemy wishes for an enemy:

‘If only they weren’t famous!’

Why is that?

Because an enemy doesn’t like to have a famous enemy.

When an individual is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust.

This is the fifth thing …

Furthermore, an enemy wishes for an enemy:

‘If only they had no friends!’

Why is that?

Because an enemy doesn’t like to have an enemy with friends.

When an individual is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar.

This is the sixth thing …

Furthermore, an enemy wishes for an enemy:

‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’

Why is that?

Because an enemy doesn’t like to have an enemy who goes to a good place.

When an individual is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man.

These are the seven things that please and assist an enemy which happen to an irritable woman or man.

An irritable person is ugly

and they sleep badly.

When they get what they need,

they take it to be what they don’t need.

An angry person

kills with body or speech;

overcome with anger,

they lose their wealth.

Mad with anger,

they fall into disgrace.

Family, friends, and loved ones

avoid an irritable person.

Anger creates harm;

anger upsets the mind.

That person doesn’t recognize

the danger that arises within.

An angry person doesn’t know the good.

An angry person doesn’t see the truth.

When a person is beset by anger,

only blind darkness is left.

An angry person destroys with ease

what was hard to build.

Afterwards, when the anger is spent,

they’re tormented as if burnt by fire.

Their look betrays their sulkiness

like a fire’s smoky plume.

And when their anger flares up,

they make others angry.

They have no conscience or prudence,

nor any respectful speech.

One overcome by anger

has no island refuge anywhere.

The deeds that torment a man

are far from those that are good.

I’ll explain them now;

listen to this, for it is the truth.

An angry person slays their father;

their mother, too, they slay.

An angry person slays a saint;

a normal person, too, they slay.

A man is raised by his mother,

who shows him the world.

But an angry ordinary person slays

even that good woman who gave him life.

Like oneself, those sentient beings

hold themselves most dear.

But when angered, they kill themselves in different ways,

distraught in many respects.

Some kill themselves with swords,

some, distraught, take poison.

Some hang themselves with rope,

or fling themselves down a mountain gorge.

When they commit deeds of baby-killing,

and killing themselves,

they don’t realize what they do,

for anger leads to their downfall.

The snare of death in the form of anger

lies hidden in the heart.

You should cut it out by self-control,

by wisdom, energy, and right ideas.

An astute person should cut out

this unskillful thing.

And they’d train in the teaching in just the same way,

not yielding to sulkiness.

Free of anger, free of despair,

free of greed, with no more longing,

tamed, having given up anger,

the undefiled are fully extinguished.”

AN7.65

Numbered Discourses 7.65

1. The Great Chapter

Conscience and Prudence

“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.

When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.

When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.

When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.

When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.

When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage.

Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint.

When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.

When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion.

When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision.

When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion.

When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.

When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.

When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision.

When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion.

When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

In the same way, when there is conscience and prudence, one who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. …

One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN7.66

Numbered Discourses 7.66

1. The Great Chapter

The Seven Suns

So I have heard.

At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove.

There the Buddha addressed the mendicants,

“Mendicants!”

“Venerable sir,” they replied.

The Buddha said this:

“Mendicants, conditions are impermanent.

Conditions are unstable.

Conditions are unreliable.

This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it.

There comes a time when, after a very long period has passed—many years, many hundreds, many thousands, many hundreds of thousands of years—the heavens fail to rain.

When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more.

So impermanent are conditions,

so unstable, so unreliable.

This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

There comes a time when, after a very long period has passed, a second sun appears.

When this happens, the streams and pools wither away and dry up, and are no more.

So impermanent are conditions …

There comes a time when, after a very long period has passed, a third sun appears.

When this happens, the great rivers—

the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more.

So impermanent are conditions …

There comes a time when, after a very long period has passed, a fourth sun appears.

When this happens, the great lakes from which the rivers originate—

the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more.

So impermanent are conditions …

There comes a time when, after a very long period has passed, a fifth sun appears.

When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues.

The water that remains in the ocean is only seven palm trees deep. It’s six, five, four, three, two, or even one palm tree deep.

The water that remains in the ocean is only seven fathoms deep. It’s six, five, four, three, two, one or even half a fathom deep. It’s waist high, knee high, or even ankle high.

It’s like in autumn, when the heavens rain heavily and water remains here and there in the cows’ hoofprints.

In the same way, water in the ocean remains here and there in puddles like cows’ hoofprints.

When the fifth sun appears there’s not even enough water left in the great ocean for the tip of the toe.

So impermanent are conditions …

There comes a time when, after a very long period has passed, a sixth sun appears.

When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.

It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes.

In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.

So impermanent are conditions …

There comes a time when, after a very long period has passed, a seventh sun appears.

When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire.

And as they blaze and burn the flames are swept by the wind as far as the realm of divinity.

Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn.

And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.

It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.

In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.

So impermanent are conditions,

so unstable are conditions,

so unreliable are conditions.

This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

Mendicants, who would ever think or believe that

this earth and Sineru, king of mountains, will burn and crumble and be no more, except one who has seen the truth?

Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.

He had many hundreds of disciples.

He taught them a Dhamma for rebirth in the company of Divinity.

Those who totally understood Sunetta’s teachings were—when their body broke up, after death—reborn in a good place, the company of Divinity.

Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the gods who control what is created by others. Some were reborn in the company of the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders.

Then the teacher Sunetta thought:

‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’

Then Sunetta developed love for seven years.

Having done so he did not return to this world for seven eons of cosmic expansion and contraction.

As the cosmos contracted he went to the realm of sublime luminosity.

As it expanded he was reborn in an empty mansion of divinity.

There he was the Divinity, the Great Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power.

He was Sakka, lord of gods, thirty-six times.

Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.

He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies.

After conquering this land girt by sea, he reigned by principle, without rod or sword.

Yet even though Sunetta lived so long, he was not free from

rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He was not free from suffering, I say.

Why is that?

Because of not understanding and not penetrating four things.

What four?

Noble ethics, immersion, wisdom, and freedom.

These noble ethics, immersion, wisdom, and freedom have been understood and penetrated. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

That is what the Buddha said.

Then the Holy One, the Teacher, went on to say:

“Ethics, immersion, and wisdom,

and the supreme freedom:

these things have been understood

by Gotama the renowned.

And so the Buddha, having insight,

explained this teaching to the mendicants.

The Teacher has made an end of suffering;

seeing clearly, he is quenched.”

AN7.67

Numbered Discourses 7.67

1. The Great Chapter

The Simile of the Citadel

“Mendicants, when a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty,

it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies.

With what seven essentials is a citadel well provided?

Firstly, a citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable.

This is the first essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside.

Furthermore, a citadel has a moat that is deep and wide.

This is the second essential …

Furthermore, a citadel has a patrol path that is high and wide.

This is the third essential …

Furthermore, a citadel has stores of many weapons, both projectile and hand-held.

This is the fourth essential …

Furthermore, many kinds of armed forces reside in a citadel, such as

elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.

This is the fifth essential …

Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.

This is the sixth essential …

Furthermore, a citadel has a wall that’s high and wide, covered with plaster.

This is the seventh essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside.

With these seven essentials a citadel is well provided.

What are the four kinds of sustenance it gets when needed, without trouble or difficulty?

Firstly, a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside.

Furthermore, a king’s frontier citadel has much rice and barley stored up for those within.

Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within.

Furthermore, a king’s frontier citadel has much medicine—

ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside.

These are the four kinds of sustenance it gets when needed, without trouble or difficulty.

When a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty,

it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies.

In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty,

they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.

What are the seven good qualities that they possess?

Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside,

in the same way a noble disciple has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

A noble disciple with faith as their pillar gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the first good quality they have.

Just as a citadel has a moat that is deep and wide,

in the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.

A noble disciple with a conscience as their moat gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the second good quality they have.

Just as a citadel has a patrol path that is high and wide,

in the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities.

A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the third good quality they have.

Just as a citadel has stores of many weapons, both projectile and hand-held,

in the same way a noble disciple is very learned. They remember and keep what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

A noble disciple with learning as their weapon gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the fourth good quality they have.

Just as many kinds of armed forces reside in a citadel …

in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the fifth good quality they have.

Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in,

in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the sixth good quality they have.

Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside,

in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

A noble disciple with wisdom as their wall gives up the unskillful and develops the skillful,

they give up the blameworthy and develop the blameless,

and they keep themselves pure.

This is the seventh good quality they have.

These are the seven good qualities that they possess.

And what are the four absorptions—blissful meditations in this life that belong to the higher mind—that they get when they want, without trouble or difficulty?

Just as a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside,

in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.

Just as a king’s frontier citadel has much rice and barley stored up,

in the same way, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.

Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up,

in the same way with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.

Just as a king’s frontier citadel has much medicine—

ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside,

in the same way, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.

These are the four absorptions—blissful meditations in this life that belong to the higher mind—which they get when they want, without trouble or difficulty.

When a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty,

they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.”

AN7.68

Numbered Discourses 7.68

1. The Great Chapter

One Who Knows the Teachings

“A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What seven?

It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows individuals high and low.

And how is a mendicant one who knows the teachings?

It’s when a mendicant knows the teachings:

statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

If a mendicant did not know these teachings,

they would not be called ‘one who knows the teachings’.

But because they do know these teachings,

they are called ‘one who knows the teachings’.

Such is the one who knows the teachings.

And how are they one who knows the meaning?

It’s when a mendicant knows the meaning of this or that statement:

‘This is what that statement means; that is what this statement means.’

If a mendicant did not know the meaning of this or that statement,

they would not be called ‘one who knows the meaning’.

But because they do know the meaning of this or that statement,

they are called ‘one who knows the meaning’.

Such is the one who knows the teachings and the one who knows the meaning.

And how are they one who has self-knowledge?

It’s when a mendicant has self-knowledge:

‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’

If a mendicant did not have self-knowledge,

they would not be called ‘one who has self-knowledge’.

But because they do have self-knowledge,

they are called ‘one who has self-knowledge’.

Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge.

And how are they one who knows moderation?

It’s when a mendicant knows moderation when receiving robes, almsfood, lodgings, and medicines and supplies for the sick.

If a mendicant did not know moderation, they would not be called ‘one who knows moderation’.

But because they do know moderation, they are called ‘one who knows moderation’.

Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation.

And how are they one who knows the right time?

It’s when a mendicant knows the right time:

‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’

If a mendicant did not know the right time,

they would not be called ‘one who knows the right time’.

But because they do know the right time,

they are called ‘one who knows the right time’.

Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time.

And how are they one who knows assemblies?

It’s when a mendicant knows assemblies:

‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics.

This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’

If a mendicant did not know assemblies,

they would not be called ‘one who knows assemblies’.

But because they do know assemblies,

they are called ‘one who knows assemblies’.

Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies.

And how are they one who knows individuals high and low?

It’s when a mendicant understands individuals in terms of pairs.

Two individuals:

one likes to see the noble ones, one does not.

The individual who doesn’t like to see the noble ones

is reprehensible in that respect.

The individual who does like to see the noble ones

is praiseworthy in that respect.

Two individuals like to see the noble ones:

one likes to hear the true teaching, one does not.

The individual who doesn’t like to hear the true teaching

is reprehensible in that respect.

The individual who does like to hear the true teaching

is praiseworthy in that respect.

Two individuals like to hear the true teaching:

one actively listens to the teaching, one does not.

The individual who doesn’t actively listen to the teaching

is reprehensible in that respect.

The individual who does actively listen to the teaching

is praiseworthy in that respect.

Two individuals actively listen to the teaching:

one remembers the teaching they’ve heard, one does not.

The individual who doesn’t remember the teaching they’ve heard

is reprehensible in that respect.

The individual who does remember the teaching they’ve heard

is praiseworthy in that respect.

Two individuals remember the teaching they’ve heard:

one examines the meaning of the teachings they have remembered, one does not.

The individual who does not examine the meaning of the teachings they have remembered

is reprehensible in that respect.

The individual who does examine the meaning of the teachings they have remembered

is praiseworthy in that respect.

Two individuals examine the meaning of the teachings they have remembered:

one understands the meaning and the teaching and practicesin line with the teaching, one understands the meaning and the teaching but does not practice in line with the teaching.

The individual who understands the meaning and the teaching but does not practice in line with the principle of the teaching

is reprehensible in that respect.

The individual who understands the meaning and the teaching and practices in line with the principle of the teaching

is praiseworthy in that respect.

Two individuals understand the meaning and the teaching and practice in line with the teaching:

one practices to benefit themselves but not others, and one practices to benefit both themselves and others.

The individual who practices to benefit themselves but not others

is reprehensible in that respect.

The individual who practices to benefit both themselves and others

is praiseworthy in that respect.

That’s how a mendicant understands individuals in terms of pairs.

That’s how a mendicant is one who knows individuals high and low.

A mendicant with these seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN7.69

Numbered Discourses 7.69

1. The Great Chapter

The Shady Orchid Tree

“Mendicants, when the leaves on the Shady Orchid Tree belonging to the gods of the thirty-three turn brown, the gods are elated. They think:

‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’

When the leaves have fallen, the gods are elated. They think:

‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’

When the foliage starts to regrow, the gods are elated. They think:

‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’

When it’s ready to grow flowers and leaves separately, the gods are elated. They think:

‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’

When the buds start to form, the gods are elated. They think:

‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’

When the buds have burst, the gods are elated. They think:

‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’

When the Shady Orchid Tree of the gods of the thirty-three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues.

Such is the majesty of the Shady Orchid Tree.

In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown.

When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall.

When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected,

they’re like the Shady Orchid Tree when its foliage starts to regrow.

When, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected,

they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately.

When, with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss’,

they’re like the Shady Orchid Tree when its buds start to form.

When, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness,

they’re like the Shady Orchid Tree when its buds burst.

When a noble disciple realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements,

they’re like the Shady Orchid Tree when it fully blossoms.

At that time the earth gods raise the cry:

‘This venerable named so-and-so, from such-and-such village or town, the protégé of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’

Hearing the cry of the earth gods, the gods of the four great kings …

the gods of the thirty-three …

the gods of Yama …

the joyful gods …

the gods who love to create …

the gods who control what is created by others …

the gods of the Divinity’s host raise the cry:

‘This venerable named so-and-so, from such-and-such village or town, the protégé of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’

And so at that moment, that hour, the cry soars up to the realm of divinity.

Such is the majesty of a mendicant who has ended the defilements.”

AN7.70

Numbered Discourses 7.70

1. The Great Chapter

Honor

Then as Venerable Sāriputta was in private retreat this thought came to his mind,

“What should a mendicant honor and respect and rely on, to give up the unskillful and develop the skillful?”

Then he thought,

“A mendicant should honor and respect and rely on the Teacher …

the teaching …

the Saṅgha …

the training …

immersion …

diligence …

A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”

Then he thought,

“These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha?

Then these qualities will not only be purified in me, but will be better known as purified.

Suppose a man were to acquire a gold ingot, pure and bright.

They’d think,

‘My gold ingot is pure and bright. Why don’t I take it to show the smiths?

Then it will not only be purified, but will be better known as purified.’

In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha?

Then these qualities will not only be purified in me, but will be better known as purified.”

Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat.

“Good, good, Sāriputta!

A mendicant should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful.

A mendicant should honor and respect and rely on the teaching …

the Saṅgha …

the training …

immersion …

diligence …

A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”

When he said this, Venerable Sāriputta said to the Buddha:

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching.

A mendicant who disrespects the Teacher disrespects the teaching.

It is quite impossible for a mendicant who doesn’t respect the Teacher and the teaching to respect the Saṅgha.

A mendicant who disrespects the Teacher and the teaching disrespects the Saṅgha.

It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, and the Saṅgha to respect the training.

A mendicant who disrespects the Teacher, the teaching, and the Saṅgha disrespects the training.

It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, and the training to respect immersion.

A mendicant who disrespects the Teacher, the teaching, the Saṅgha, and the training disrespects immersion.

It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, and immersion to respect diligence.

A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, and immersion disrespects diligence.

It is quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence to respect hospitality.

A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.

It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

It’s quite possible for a mendicant who respects the Teacher to respect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, Sāriputta!

It’s good that you understand the detailed meaning of what I’ve said in brief like this.

It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. …

A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.

It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. …

A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.

This is how to see the detailed meaning of what I said in brief.”

AN7.71

Numbered Discourses 7.71

1. The Great Chapter

Committed to Development

“Mendicants, when a mendicant is not committed to development, they might wish:

‘If only my mind were freed from the defilements by not grasping!’

Even so, their mind is not freed from defilements by not grasping.

Why is that?

You should say: ‘It’s because they’re undeveloped.’

Undeveloped in what?

The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose there was a chicken with eight or ten or twelve eggs.

But she had not properly sat on them to keep them warm and incubated.

Even if that chicken might wish:

‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’

Still they can’t break out and hatch safely.

Why is that?

Because she has not properly sat on them to keep them warm and incubated.

In the same way, when a mendicant is not committed to development, they might wish:

‘If only my mind were freed from the defilements by not grasping!’

Even so, their mind is not freed from defilements by not grasping.

Why is that?

You should say: ‘It’s because they’re undeveloped.’

Undeveloped in what?

The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

When a mendicant is committed to development, they might not wish:

‘If only my mind were freed from the defilements by not grasping!’

Even so, their mind is freed from defilements by not grasping.

Why is that?

You should say: ‘It’s because they are developed.’

Developed in what?

The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose there was a chicken with eight or ten or twelve eggs.

And she properly sat on them to keep them warm and incubated.

Even if that chicken doesn’t wish:

‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’

Still they can break out and hatch safely.

Why is that?

Because she properly sat on them to keep them warm and incubated.

In the same way, when a mendicant is committed to development, they might not wish:

‘If only my mind were freed from the defilements by not grasping!’

Even so, their mind is freed from defilements by not grasping.

Why is that?

You should say: ‘It’s because they are developed.’

Developed in what?

The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Suppose a mason or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away.

In the same way, when a mendicant is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away.

Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the monsoon clouds soaked it with rain, the ropes would readily collapse and rot away.

In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.”

AN7.72

Numbered Discourses 7.72

1. The Great Chapter

The Simile of the Great Mass of Fire

So I have heard.

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

While walking along the road, at a certain spot he saw a great mass of fire burning, blazing, and glowing.

Seeing this he left the road, sat at the root of a tree on a seat spread out,

and addressed the mendicants:

“Mendicants, do you see that great mass of fire burning, blazing, and glowing?”

“Yes, sir.”

“What do you think, mendicants?

Which is better—to sit or lie down embracing that great mass of fire? Or to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet?”

“Sir, it would be much better to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that great mass of fire.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, festering, and depraved—to sit or lie down embracing that great mass of fire.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants?

Which is better—to have a strong man twist a strong horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and keeps pressing? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?”

“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a strong horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and kept pressing.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man twist a strong horse-hair rope around both shins and tighten it until it reached the marrow and kept pressing.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants?

Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with cupped palms?”

“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with cupped palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with cupped palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants?

Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?”

“Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders.

For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants?

Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?”

“Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man enjoys almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants?

Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?”

“Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or seat.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

What do you think, mendicants?

Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?”

“Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round.

Why is that?

Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.

But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

So you should train like this:

‘The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them. And our going forth will not be barren, but will be fruitful and fertile.’

That’s how you should train.

Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence.

Considering what is good for others is quite enough for you to persist with diligence.

Considering what is good for both is quite enough for you to persist with diligence.”

That is what the Buddha said.

And while this discourse was being spoken, sixty monks spewed hot blood from their mouths.

Sixty mendicants resigned the training and returned to a lesser life, saying:

“It’s too hard, Blessed One! It’s just too hard!”

And sixty monks were freed from defilements by not grasping.

AN7.73

Numbered Discourses 7.73

1. The Great Chapter

About Sunetta

“Once upon a time, mendicants, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.

He had many hundreds of disciples.

He taught them a Dhamma for rebirth in the company of Divinity.

Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.

Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Once upon a time, there was a teacher named Mūgapakkha …

Aranemi …

Kuddālaka …

Hatthipāla …

Jotipāla …

Araka. He was a religious founder and was free of desire for sensual pleasures.

He had many hundreds of disciples.

He taught them a Dhamma for rebirth in the company of Divinity.

Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.

Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm.

What do you think, mendicants?

If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not brim with much wickedness?”

“Yes, sir.”

“They would indeed.

But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.

Why is that?

I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

So you should train like this:

‘We will have no malicious intent for our spiritual companions.’

That’s how you should train.”

AN7.74

Numbered Discourses 7.74

1. The Great Chapter

About Araka

“Once upon a time, mendicants, there was a teacher named Araka. He was a religious founder and was free of desire for sensual pleasures.

He had many hundreds of disciples,

and he taught them like this:

‘Brahmins, life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.

It’s like a drop of dew on a grass tip. When the sun comes up it vanishes right away and doesn’t last long.

In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.

It’s like when the heavens rain heavily. The bubbles vanish right away and don’t last long.

In the same way, life as a human is like a bubble. …

It’s like a line drawn in water. It vanishes right away and doesn’t last long.

In the same way, life as a human is like a line drawn in water. …

It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an hour—but runs, rolls, and flows on.

In the same way, life as a human is like a mountain river. …

It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out.

In the same way, life as a human is like a glob of spit. …

Suppose there was an iron cauldron that had been heated all day. If you tossed a scrap of meat in, it would vanish right away and not last long.

In the same way, life as a human is like a scrap of meat. …

It’s like a cow being led to the slaughterhouse. With every step she comes closer to the slaughter, closer to death.

In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.’

Now, mendicants, at that time human beings had a lifespan of 60,000 years. Girls could be married at 500 years of age.

And human beings only had six afflictions:

cold, heat, hunger, thirst, and the need to defecate and urinate.

But even though humans were so long-lived with so few afflictions, Araka still taught in this way:

‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.’

These days it’d be right to say:

‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.’

For these days a long life is a hundred years or a little more.

Living for a hundred years, there are just three hundred seasons,

a hundred each of the winter, summer, and rains.

Living for three hundred seasons, there are just twelve hundred months,

four hundred in each of the winter, summer, and rains.

Living for twelve hundred months, there are just twenty-four hundred fortnights,

eight hundred in each of the winter, summer, and rains.

Living for 2,400 fortnights, there are just 36,000 days,

12,000 in each of the summer, winter, and rains.

Living for 36,000 days, you just eat 72,000 meals,

24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.

Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food.

So mendicants, for a human being with a hundred years lifespan I have counted the lifespan, the limit of the lifespan, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating.

Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.

Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

AN7.75

Numbered Discourses 7.75

1. The Monastic Law

An Expert in the Monastic Law (1st)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a serious offense.

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities is an expert in the monastic law.”

AN7.76

Numbered Discourses 7.76

1. The Monastic Law

An Expert in the Monastic Law (2nd)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a heavy offense.

Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities is an expert in the monastic law.”

AN7.77

Numbered Discourses 7.77

1. The Monastic Law

An Expert in the Monastic Law (3rd)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a heavy offense.

They’re firm and unfaltering in the training.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities is an expert in the monastic law.”

AN7.78

Numbered Discourses 7.78

1. The Monastic Law

An Expert in the Monastic Law (4th)

“Mendicants, a mendicant with seven qualities is an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a heavy offense.

They recollect their many kinds of past lives, with features and details.

With clairvoyance that is purified and superhuman, they understand how sentient beings pass on according to their deeds.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities is an expert in the monastic law.”

AN7.79

Numbered Discourses 7.79

1. The Monastic Law

Shines as an Expert in the Monastic Law (1st)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a heavy offense.

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places; seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities shines as an expert in the monastic law.”

AN7.80

Numbered Discourses 7.80

1. The Monastic Law

Shines as an Expert in the Monastic Law (2nd)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a heavy offense.

Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material.

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities shines as an expert in the monastic law.”

AN7.81

Numbered Discourses 7.81

1. The Monastic Law

Shines as an Expert in the Monastic Law (3rd)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a serious offense.

They’re firm and unfaltering in the training.

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities shines as an expert in the monastic law.”

AN7.82

Numbered Discourses 7.82

1. The Monastic Law

Shines as an Expert in the Monastic Law (4th)

“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law.

What seven?

They know what is an offense.

They know what is not an offense.

They know what is a light offense.

They know what is a heavy offense.

They recollect their many kinds of past lives, with features and details.

With clairvoyance that is purified and superhuman, they understand how sentient beings pass on according to their deeds.

They realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these seven qualities shines as an expert in the monastic law.”

AN7.83

Numbered Discourses 7.83

1. The Monastic Law

The Teacher’s Instructions

Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Upāli, you might know that

certain things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Categorically, you should remember these things as

not the teaching, not the training, and not the Teacher’s instructions.

You might know that

certain things do lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Categorically, you should remember these things as

the teaching, the training, and the Teacher’s instructions.”

AN7.84

Numbered Discourses 7.84

1. The Monastic Law

The Settling of Disciplinary Issues

“Mendicants, there are these seven principles for settling any disciplinary issues that might arise.

What seven?

Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.

These are the seven principles for settling any disciplinary issues that might arise.”

AN7.85

Numbered Discourses 7.85

1. An Ascetic

A Mendicant

“Mendicants, it’s because of breaking seven things that you become a mendicant.

What seven?

Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit.

It’s because of breaking these seven things that you become a mendicant.”

AN7.86

Numbered Discourses 7.86

1. An Ascetic

An Ascetic

“Mendicants, it’s because of quelling seven things that you become an ascetic …”

AN7.87

Numbered Discourses 7.87

1. An Ascetic

A Brahmin

“Mendicants, it’s because of barring out seven things that you become a brahmin …”

AN7.88

Numbered Discourses 7.88

1. An Ascetic

A Scholar

“Mendicants, it’s because of scouring off seven things that you become a scholar …”

AN7.89

Numbered Discourses 7.89

1. An Ascetic

A Bathed Initiate

“Mendicants, it’s because of bathing off seven things that you become a bathed initiate …”

AN7.90

Numbered Discourses 7.90

1. An Ascetic

A Knowledge Master

“Mendicants, it’s because of knowing seven things that you become a knowledge master …”

AN7.91

Numbered Discourses 7.91

1. An Ascetic

A Noble One

“Mendicants, it’s because seven foes have been nobbled that you become a noble one …”

AN7.92

Numbered Discourses 7.92

1. An Ascetic

A Perfected One

“Mendicants, it’s by being impeccably remote from seven things that you become a perfected one.

What seven?

Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit.

It’s because of being impeccably remote from these seven things that you become a perfected one.”

AN7.93

Numbered Discourses 7.93

1. An Ascetic

Bad Qualities

“Mendicants, there are these seven bad qualities.

What seven?

Someone is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.

These are the seven bad qualities.”

AN7.94

Numbered Discourses 7.94

1. An Ascetic

Good Qualities

“Mendicants, there are these seven good qualities.

What seven?

Someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise.

These are the seven good qualities.”

AN7.95

Numbered Discourses 7.95

1. Worthy of Offerings

Observing Impermanence in the Eye

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.

What seven?

First, take an individual who meditates observing impermanence in the eye. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

This is the first individual who is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.

Next, take an individual who meditates observing impermanence in the eye. …

Their defilements and their life come to an end at exactly the same time.

This is the second individual who is worthy of offerings …

Next, take an individual who meditates observing impermanence in the eye. …

With the ending of the five lower fetters they’re extinguished between one life and the next. …

With the ending of the five lower fetters they’re extinguished upon landing. …

With the ending of the five lower fetters they’re extinguished without extra effort. …

With the ending of the five lower fetters they’re extinguished with extra effort. …

With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. …

This is the seventh individual.

These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

AN7.96-614

Numbered Discourses 7.96–614

1. Worthy of Offerings

Observing Suffering in the Eye, Etc.

“Mendicants, these seven individuals are worthy of offerings …

What seven?

First, take an individual who meditates observing suffering in the eye. …

observing not-self in the eye. …

observing ending in the eye. …

observing vanishing in the eye. …

observing fading away in the eye. …

observing cessation in the eye. …

observing letting go in the eye. …

… ear …

nose …

tongue …

body …

mind …

… sights …

sounds …

smells …

tastes …

touches …

ideas …

… eye consciousness …

ear consciousness …

nose consciousness …

tongue consciousness …

body consciousness …

mind consciousness …

… eye contact …

ear contact …

nose contact …

tongue contact …

body contact …

mind contact …

… feeling born of eye contact …

feeling born of ear contact …

feeling born of nose contact …

feeling born of tongue contact …

feeling born of body contact …

feeling born of mind contact …

perception of sights …

perception of sounds …

perception of smells …

perception of tastes …

perception of touches …

perception of ideas …

… intention regarding sights …

intention regarding sounds …

intention regarding smells …

intention regarding tastes …

intention regarding touches …

intention regarding ideas …

… craving for sights …

craving for sounds …

craving for smells …

craving for tastes …

craving for touches …

craving for ideas …

… thoughts about sights …

thoughts about sounds …

thoughts about smells …

thoughts about tastes …

thoughts about touches …

thoughts about ideas …

… considerations regarding sights …

considerations regarding sounds …

considerations regarding smells …

considerations regarding tastes …

considerations regarding touches …

considerations regarding ideas …

… meditates observing impermanence in the five aggregates …

the aggregate of form …

the aggregate of feeling …

the aggregate of perception …

the aggregate of choices …

the aggregate of consciousness …

meditates observing suffering …

not-self …

ending …

vanishing …

fading away …

cessation …

letting go …”

AN7.615

Numbered Discourses 7.615

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (1st)

“Mendicants, for insight into greed, seven things should be developed.

What seven?

The awakening factor of mindfulness …

the awakening factor of equanimity.

These seven things should be developed for insight into greed.”

AN7.616

Numbered Discourses 7.616

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (2nd)

“Mendicants, for insight into greed, seven things should be developed.

What seven?

The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.

These seven things should be developed for insight into greed.”

AN7.617

Numbered Discourses 7.617

1. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (3rd)

“Mendicants, for insight into greed, seven things should be developed.

What seven?

The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.

These seven things should be developed for insight into greed.”

AN7.618-644

Numbered Discourses 7.618–644

1. Abbreviated Texts Beginning With Greed

Untitled Discourses on Greed

“For the complete understanding of greed …

complete ending …

giving up …

ending …

vanishing …

fading away …

cessation …

giving away …

For the letting go of greed, these seven things should be developed.”

AN7.645-1124

Numbered Discourses 7.645–1124

1. Abbreviated Texts Beginning With Greed

Untitled Discourses on Hate, Etc.

“For insight into hate …

delusion …

anger …

acrimony …

disdain …

contempt …

jealousy …

stinginess …

deceitfulness …

deviousness …

obstinacy …

aggression …

conceit …

arrogance …

vanity …

For insight into negligence …

complete understanding …

complete ending …

giving up …

ending …

vanishing …

fading away …

cessation …

giving away …

For the letting go of negligence

these seven things should be developed.”

That is what the Buddha said.

Satisfied, the mendicants approved what the Buddha said.

The Book of the Sevens is finished.