4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸AN‍AN 7📇 → AN 7    🔝   

AN 7 has 10 vaggas, 94 suttas unique, remainder 1124 are repetition series

TOC of chapters

 AN 7 – AN 7 all suttas
AN 7..1.. - AN 7 vagga 1 Dhana: Wealth
AN 7..2.. - AN 7 vagga 2 Anusaya: Tendencies
AN 7..3.. - AN 7 vagga 3 Vajjisattaka: The Vajji Seven
AN 7..4.. - AN 7 vagga 4 devatā: Deities
AN 7..5.. - AN 7 vagga 5 Mahāyañña: A Great Sacrifice
AN 7..6.. - AN 7 vagga 6 Abyākata: The Undeclared Points
AN 7..7.. - AN 7 vagga 7 Mahā: The Great Chapter
AN 7..8.. - AN 7 vagga 8 Vinaya: The Monastic Law
AN 7..9.. - AN 7 vagga 9 Samaṇa: An Ascetic
AN 7..10.. - AN 7 vagga 10 WORTHY OF GIFTS

TOC of suttas

 AN 7 – AN 7 all suttas
AN 7..1.. - AN 7 vagga 1 Dhana: Wealth
    AN 7.1 - AN 7.1 Paṭhamapiya: Pleasing (1st)
    AN 7.2 - AN 7.2 Dutiyapiya: Pleasing (2nd)
    AN 7.3 - AN 7.3 Saṅkhittabala: Powers in Brief
    AN 7.4 - AN 7.4 Vitthatabala: Powers in Detail
    AN 7.5 - AN 7.5 Saṅkhittadhana: Wealth in Brief
    AN 7.6 - AN 7.6 Vitthatadhana: Wealth in Detail
    AN 7.7 - AN 7.7 Ugga: With Ugga
    AN 7.8 - AN 7.8 Saṃyojana: Fetters
    AN 7.9 - AN 7.9 Pahāna: Giving Up
    AN 7.10 - AN 7.10 Macchariya: Stinginess
AN 7..2.. - AN 7 vagga 2 Anusaya: Tendencies
    AN 7.11 - AN 7.11 Paṭhamaanusaya: Underlying Tendencies
    AN 7.12 - AN 7.12 Dutiyaanusaya: Tendencies
    AN 7.13 - AN 7.13 Kula: A Family
    AN 7.14 - AN 7.14 Puggala: Persons
    AN 7.15 - AN 7.15 Udakūpamā: A Simile With Water
    AN 7.16 - AN 7.16 Aniccānupassī: Observing Impermanence
    AN 7.17 - AN 7.17 Dukkhānupassī: Observing Suffering
    AN 7.18 - AN 7.18 Anattānupassī: Observing Not-self
    AN 7.19 - AN 7.19 Nibbāna: nirvana
    AN 7.20 - AN 7.20 Niddasavatthu: Qualifications for Graduation
AN 7..3.. - AN 7 vagga 3 Vajjisattaka: The Vajji Seven
    AN 7.21 - AN 7.21 Sārandada: At Sārandada
    AN 7.22 - AN 7.22 Vassakāra: With Vassakāra
    AN 7.23 - AN 7.23 Paṭhamasattaka: Non-Decline for monks (1st)
    AN 7.24 - AN 7.24 Dutiyasattaka: Non-Decline for monks (2nd)
    AN 7.25 - AN 7.25 Tatiyasattaka: Non-Decline for monks (3rd)
    AN 7.26 - AN 7.26 Bojjhaṅga: Awakening Factors
    AN 7.27 - AN 7.27 Saññā: Non-Decline for monks
    AN 7.28 - AN 7.28 Paṭhamaparihāni: Non-decline for a Trainee monk
    AN 7.29 - AN 7.29 Dutiyaparihāni: Non-decline for a Lay Follower
    AN 7.30 - AN 7.30 Vipatti: Failures for a Lay Follower
    AN 7.31 - AN 7.31 Parābhava: Downfalls for a Lay Follower
AN 7..4.. - AN 7 vagga 4 devatā: Deities
    AN 7.32 - AN 7.32 Appamādagārava: Respect for Diligence
    AN 7.33 - AN 7.33 Hirigārava: Respect for Conscience
    AN 7.34 - AN 7.34 Paṭhamasovacassatā: Easy to Admonish (1st)
    AN 7.35 - AN 7.35 Dutiyasovacassatā: Easy to Admonish (2nd)
    AN 7.36 - AN 7.36 Paṭhamamitta: A Friend (1st)
    AN 7.37 - AN 7.37 Dutiyamitta: A Friend (2nd)
    AN 7.38 - AN 7.38 Paṭhamapaṭisambhidā: Textual Analysis (1st)
    AN 7.39 - AN 7.39 Dutiyapaṭisambhidā: Textual Analysis (2nd)
    AN 7.40 - AN 7.40 Paṭhamavasa: Mastery of the Mind (1st)
    AN 7.41 - AN 7.41 Dutiyavasa: Mastery of the Mind (2nd)
    AN 7.42 - AN 7.42 Paṭhamaniddasa: Graduation (1st)
    AN 7.43 - AN 7.43 Dutiyaniddasa: Graduation (2nd)
AN 7..5.. - AN 7 vagga 5 Mahāyañña: A Great Sacrifice
    AN 7.44 - AN 7.44 Sattaviññāṇaṭṭhiti: Planes of Consciousness
    AN 7.45 - AN 7.45 Samādhiparikkhāra: Prerequisites for undistractible-lucidity
    AN 7.46 - AN 7.46 Paṭhamaaggi: Fires (1st)
    AN 7.47 - AN 7.47 Dutiyaaggi: Fires (2nd)
    AN 7.48 - AN 7.48 Paṭhamasaññā: Perceptions in Brief
    AN 7.49 - AN 7.49 Dutiyasaññā: Perceptions in Detail
    AN 7.50 - AN 7.50 Methuna: Sex
    AN 7.51 - AN 7.51 Saṃyoga: Bound and Unbound
    AN 7.52 - AN 7.52 Dānamahapphala: A Very Fruitful Gift
    AN 7.53 - AN 7.53 Nandamātā: Nanda’s Mother
AN 7..6.. - AN 7 vagga 6 Abyākata: The Undeclared Points
    AN 7.54 - AN 7.54 Abyākata: The Undeclared Points
    AN 7.55 - AN 7.55 Purisagati: Places People Are Reborn
    AN 7.56 - AN 7.56 Tissabrahmā: Tissa the Brahmā
    AN 7.57 - AN 7.57 Sīhasenāpati: General Sīha
    AN 7.58 - AN 7.58 Arakkheyya: Nothing to Hide
    AN 7.59 - AN 7.59 Kimila: With Kimbila
    AN 7.60 - AN 7.60 Sattadhamma: Seven Qualities
    AN 7.61 - AN 7.61 Pacalāyamāna: Nodding Off
    AN 7.62 - AN 7.62 Metta: Don’t Fear Good Deeds
    AN 7.63 - AN 7.63 Bhariyā: Kinds of Wives
    AN 7.64 - AN 7.64 Kodhana: Angry
AN 7..7.. - AN 7 vagga 7 Mahā: The Great Chapter
    AN 7.65 - AN 7.65 Hirīottappa: Conscience and Prudence
    AN 7.66 - AN 7.66 Sattasūriya: The Seven Suns
    AN 7.67 - AN 7.67 Nagaropama: The Simile of the Citadel
    AN 7.68 - AN 7.68 Dhammaññū: One Who Knows the Dharmas
    AN 7.69 - AN 7.69 Pāricchattaka: The Shady Orchid Tree
    AN 7.70 - AN 7.70 Sakkacca: Honor
    AN 7.71 - AN 7.71 Bhāvanā: Committed to Development
    AN 7.72 - AN 7.72 Aggikkhandhopama: The Simile of the Bonfire
    AN 7.73 - AN 7.73 Sunetta: Sunetta
    AN 7.74 - AN 7.74 Araka: Araka
AN 7..8.. - AN 7 vagga 8 Vinaya: The Monastic Law
    AN 7.75 - AN 7.75 Paṭhamavinayadhara: An Expert in the Monastic Law (1st)
    AN 7.76 - AN 7.76 Dutiyavinayadhara: An Expert in the Monastic Law (2nd)
    AN 7.77 - AN 7.77 Tatiyavinayadhara: An Expert in the Monastic Law (3rd)
    AN 7.78 - AN 7.78 Catutthavinayadhara: An Expert in the Monastic Law (4th)
    AN 7.79 - AN 7.79 Paṭhamavinayadharasobhana: Shines as an Expert in the Monastic Law (1st)
    AN 7.80 - AN 7.80 Dutiyavinayadharasobhana: Shines as an Expert in the Monastic Law (2nd)
    AN 7.81 - AN 7.81 Tatiyavinayadharasobhana: Shines as an Expert in the Monastic Law (3rd)
    AN 7.82 - AN 7.82 Catutthavinayadharasobhana: Shines as an Expert in the Monastic Law (4th)
    AN 7.83 - AN 7.83 Satthusāsana: The Teacher’s Instructions
    AN 7.84 - AN 7.84 Adhikaraṇasamatha: Settlement of Disciplinary Issues
AN 7..9.. - AN 7 vagga 9 Samaṇa: An Ascetic
    AN 7.85 - AN 7.85 Bhikkhu: A monk
    AN 7.86 - AN 7.86 Samaṇa: An Ascetic
AN 7..10.. - AN 7 vagga 10 WORTHY OF GIFTS

detailed TOC

 AN 7 – AN 7 all suttas
AN 7..1.. - AN 7 vagga 1 Dhana: Wealth
    AN 7.1 - AN 7.1 Paṭhamapiya: Pleasing (1st)
    AN 7.2 - AN 7.2 Dutiyapiya: Pleasing (2nd)
    AN 7.3 - AN 7.3 Saṅkhittabala: Powers in Brief
    AN 7.4 - AN 7.4 Vitthatabala: Powers in Detail
    AN 7.5 - AN 7.5 Saṅkhittadhana: Wealth in Brief
    AN 7.6 - AN 7.6 Vitthatadhana: Wealth in Detail
    AN 7.7 - AN 7.7 Ugga: With Ugga
    AN 7.8 - AN 7.8 Saṃyojana: Fetters
    AN 7.9 - AN 7.9 Pahāna: Giving Up
    AN 7.10 - AN 7.10 Macchariya: Stinginess
AN 7..2.. - AN 7 vagga 2 Anusaya: Tendencies
    AN 7.11 - AN 7.11 Paṭhamaanusaya: Underlying Tendencies
    AN 7.12 - AN 7.12 Dutiyaanusaya: Tendencies
    AN 7.13 - AN 7.13 Kula: A Family
    AN 7.14 - AN 7.14 Puggala: Persons
    AN 7.15 - AN 7.15 Udakūpamā: A Simile With Water
    AN 7.16 - AN 7.16 Aniccānupassī: Observing Impermanence
    AN 7.17 - AN 7.17 Dukkhānupassī: Observing Suffering
    AN 7.18 - AN 7.18 Anattānupassī: Observing Not-self
    AN 7.19 - AN 7.19 Nibbāna: nirvana
    AN 7.20 - AN 7.20 Niddasavatthu: Qualifications for Graduation
AN 7..3.. - AN 7 vagga 3 Vajjisattaka: The Vajji Seven
    AN 7.21 - AN 7.21 Sārandada: At Sārandada
    AN 7.22 - AN 7.22 Vassakāra: With Vassakāra
    AN 7.23 - AN 7.23 Paṭhamasattaka: Non-Decline for monks (1st)
    AN 7.24 - AN 7.24 Dutiyasattaka: Non-Decline for monks (2nd)
    AN 7.25 - AN 7.25 Tatiyasattaka: Non-Decline for monks (3rd)
    AN 7.26 - AN 7.26 Bojjhaṅga: Awakening Factors
    AN 7.27 - AN 7.27 Saññā: Non-Decline for monks
    AN 7.28 - AN 7.28 Paṭhamaparihāni: Non-decline for a Trainee monk
    AN 7.29 - AN 7.29 Dutiyaparihāni: Non-decline for a Lay Follower
    AN 7.30 - AN 7.30 Vipatti: Failures for a Lay Follower
    AN 7.31 - AN 7.31 Parābhava: Downfalls for a Lay Follower
AN 7..4.. - AN 7 vagga 4 devatā: Deities
    AN 7.32 - AN 7.32 Appamādagārava: Respect for Diligence
    AN 7.33 - AN 7.33 Hirigārava: Respect for Conscience
    AN 7.34 - AN 7.34 Paṭhamasovacassatā: Easy to Admonish (1st)
    AN 7.35 - AN 7.35 Dutiyasovacassatā: Easy to Admonish (2nd)
    AN 7.36 - AN 7.36 Paṭhamamitta: A Friend (1st)
    AN 7.37 - AN 7.37 Dutiyamitta: A Friend (2nd)
    AN 7.38 - AN 7.38 Paṭhamapaṭisambhidā: Textual Analysis (1st)
    AN 7.39 - AN 7.39 Dutiyapaṭisambhidā: Textual Analysis (2nd)
    AN 7.40 - AN 7.40 Paṭhamavasa: Mastery of the Mind (1st)
    AN 7.41 - AN 7.41 Dutiyavasa: Mastery of the Mind (2nd)
    AN 7.42 - AN 7.42 Paṭhamaniddasa: Graduation (1st)
    AN 7.43 - AN 7.43 Dutiyaniddasa: Graduation (2nd)
AN 7..5.. - AN 7 vagga 5 Mahāyañña: A Great Sacrifice
    AN 7.44 - AN 7.44 Sattaviññāṇaṭṭhiti: Planes of Consciousness
    AN 7.45 - AN 7.45 Samādhiparikkhāra: Prerequisites for undistractible-lucidity
    AN 7.46 - AN 7.46 Paṭhamaaggi: Fires (1st)
    AN 7.47 - AN 7.47 Dutiyaaggi: Fires (2nd)
    AN 7.48 - AN 7.48 Paṭhamasaññā: Perceptions in Brief
    AN 7.49 - AN 7.49 Dutiyasaññā: Perceptions in Detail
        AN 7.49.1 - (Asubha saññā: foulness → beauty)
        AN 7.49.2 - (Maraṇa saññā: death → attachment to life)
        AN 7.49.3 - (Āhāre paṭikūla-saññā: food repulsiveness → attachment to tasty food)
        AN 7.49.4 - (Sabba-loke an-abhi-rata-saññā: dissatisfaction with world → attraction to world’s shiny things)
        AN 7.49.5 - (Anicca-saññā: impermanence → possessions, honor, fame)
        AN 7.49.6 - (Anicce dukkha-saññā: impermanence, suffering → danger of sloth, etc. )
        AN 7.49.7 - (Dukkhe anatta-saññā: suffering, not self → identity)
    AN 7.50 - AN 7.50 Methuna: Sex
    AN 7.51 - AN 7.51 Saṃyoga: Bound and Unbound
    AN 7.52 - AN 7.52 Dānamahapphala: A Very Fruitful Gift
    AN 7.53 - AN 7.53 Nandamātā: Nanda’s Mother
AN 7..6.. - AN 7 vagga 6 Abyākata: The Undeclared Points
    AN 7.54 - AN 7.54 Abyākata: The Undeclared Points
    AN 7.55 - AN 7.55 Purisagati: Places People Are Reborn
    AN 7.56 - AN 7.56 Tissabrahmā: Tissa the Brahmā
    AN 7.57 - AN 7.57 Sīhasenāpati: General Sīha
    AN 7.58 - AN 7.58 Arakkheyya: Nothing to Hide
    AN 7.59 - AN 7.59 Kimila: With Kimbila
    AN 7.60 - AN 7.60 Sattadhamma: Seven Qualities
    AN 7.61 - AN 7.61 Pacalāyamāna: Nodding Off
    AN 7.62 - AN 7.62 Metta: Don’t Fear Good Deeds
    AN 7.63 - AN 7.63 Bhariyā: Kinds of Wives
    AN 7.64 - AN 7.64 Kodhana: Angry
AN 7..7.. - AN 7 vagga 7 Mahā: The Great Chapter
    AN 7.65 - AN 7.65 Hirīottappa: Conscience and Prudence
    AN 7.66 - AN 7.66 Sattasūriya: The Seven Suns
    AN 7.67 - AN 7.67 Nagar’-opama: The Simile of the fortress
        AN 7.67.1 - (seven essentials of fortress)
        AN 7.67.2 - (seven essentials leads to 4 types of food)
        AN 7.67.3 – (disciple of noble one has 7 true-☸Dharmas ↔ 7 fortress essentials)
            AN 7.67.3.1 - (saddha/justified-trust → foundation post)
            AN 7.67.3.2 - (hiri/sense-of-shame → moat deep and wide)
            AN 7.67.3.3 - (otappa/fear-of-wrong-doing → patrol path)
            AN 7.67.3.4 - (bahu-suto/learned-much dhamma → many weapons stored)
            AN 7.67.3.5 - (āraddha-viriya/aroused-vigor → large army stationed)
            AN 7.67.3.6 - (sati/remembering → wise gatekeeper)
            AN 7.67.3.7 - (pañña/discernment → ramparts high and thick)
        AN 7.67.4 - (with 7 true-☸Dharmas, 4 jhānas can be obtained easily)
            AN 7.67.4.1 - (j1🌘 first Jhāna → grass, timber, water)
            AN 7.67.4.2 - (j2🌗 second Jhāna → rice, barley)
            AN 7.67.4.3 - (j3🌖 third Jhāna → sesame, green gram, beans)
            AN 7.67.4.4 - (j4🌕 fourth Jhāna → ghee, honey, butter, molasses, salt)
    AN 7.68 - AN 7.68 Dhammaññū: One Who Knows the Dharmas
    AN 7.69 - AN 7.69 Pāricchattaka: The Shady Orchid Tree
    AN 7.70 - AN 7.70 Sakkacca: Honor
    AN 7.71 - AN 7.71 Bhāvanā: Committed to Development
    AN 7.72 - AN 7.72 Aggikkhandhopama: The Simile of the Bonfire
    AN 7.73 - AN 7.73 Sunetta: Sunetta
    AN 7.74 - AN 7.74 Araka: Araka
AN 7..8.. - AN 7 vagga 8 Vinaya: The Monastic Law
    AN 7.75 - AN 7.75 Paṭhamavinayadhara: An Expert in the Monastic Law (1st)
    AN 7.76 - AN 7.76 Dutiyavinayadhara: An Expert in the Monastic Law (2nd)
    AN 7.77 - AN 7.77 Tatiyavinayadhara: An Expert in the Monastic Law (3rd)
    AN 7.78 - AN 7.78 Catutthavinayadhara: An Expert in the Monastic Law (4th)
    AN 7.79 - AN 7.79 Paṭhamavinayadharasobhana: Shines as an Expert in the Monastic Law (1st)
    AN 7.80 - AN 7.80 Dutiyavinayadharasobhana: Shines as an Expert in the Monastic Law (2nd)
    AN 7.81 - AN 7.81 Tatiyavinayadharasobhana: Shines as an Expert in the Monastic Law (3rd)
    AN 7.82 - AN 7.82 Catutthavinayadharasobhana: Shines as an Expert in the Monastic Law (4th)
    AN 7.83 - AN 7.83 Satthusāsana: The Teacher’s Instructions
    AN 7.84 - AN 7.84 Adhikaraṇasamatha: Settlement of Disciplinary Issues
AN 7..9.. - AN 7 vagga 9 Samaṇa: An Ascetic
    AN 7.85 - AN 7.85 Bhikkhu: A monk
    AN 7.86 - AN 7.86 Samaṇa: An Ascetic
AN 7..10.. - AN 7 vagga 10 WORTHY OF GIFTS

7 – AN 7 all suttas

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(cst4)
(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 7
Numbered Discourses 7

7..1.. - AN 7 vagga 1 Dhana: Wealth

1. Dhanavagga
1. Wealth

7.1 - AN 7.1 Paṭhamapiya: Pleasing (1st)

1. Paṭhamapiyasutta
1. Pleasing (1st)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
“monks, a monk with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, pāpiccho ca, micchādiṭṭhi ca.
It’s when a monk desires material possessions, honor, and to be looked up to. They lack shame and dread. They have wicked desires and wrong view.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A monk with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti, manāpo ca garu ca bhāvanīyo ca.
A monk with seven qualities is liked and approved by their spiritual companions, respected and admired.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca.
It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They have shame and dread. They have few desires and right view.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A monk with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

7.2 - AN 7.2 Dutiyapiya: Pleasing (2nd)

2. Dutiyapiyasutta
2. Pleasing (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
“monks, a monk with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, issukī ca, maccharī ca.
It’s when a monk desires material possessions, honor, and to be looked up to. They lack shame and dread. They’re envious and mean.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.
A monk with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.
Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.
A monk with seven qualities is liked and approved by their spiritual companions, respected and admired.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirīmā ca hoti, ottappī ca, anissukī ca, amaccharī ca.
It’s when a monk doesn’t desire material possessions, honor, and to be looked up to. They have shame and dread. They’re not envious or mean.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.
A monk with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

7.3 - AN 7.3 Saṅkhittabala: Powers in Brief

3. Saṅkhittabalasutta
3. Powers in Brief
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme … pe …
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
sattimāni, bhikkhave, balāni.
“monks, there are these seven powers.
Katamāni satta?
What seven?
Saddhābalaṃ, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.
The powers of justifiable-trust, vigor, shame, dread, rememberfulness, undistractible-lucidity, and wisdom.
Imāni kho, bhikkhave, satta balānīti.
These are the seven powers.”
Saddhābalaṃ vīriyañca,
“The powers are justifiable-trust and vigor,
hirī ottappiyaṃ balaṃ;
shame and dread,
Satibalaṃ samādhi ca,
rememberfulness and undistractible-lucidity,
paññā ve sattamaṃ balaṃ;
and wisdom as the seventh power.
Etehi balavā bhikkhu,
Empowered by these,
sukhaṃ jīvati paṇḍito.
an astute monk lives happily.
Yoniso vicine dhammaṃ,
They should examine The Dharma rationally,
paññāyatthaṃ vipassati;
discerning the meaning with wisdom.
Pajjotasseva nibbānaṃ,
The liberation of their heart
vimokkho hoti cetaso”ti.
is like a lamp going out.”

7.4 - AN 7.4 Vitthatabala: Powers in Detail

4. Vitthatabalasutta
4. Powers in Detail
“Sattimāni, bhikkhave, balāni.
“monks, there are these seven powers.
Katamāni satta?
What seven?
Saddhābalaṃ, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.
The powers of justifiable-trust, vigor, shame, dread, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhābalaṃ?
And what is the power of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Idaṃ vuccati, bhikkhave, saddhābalaṃ. (1)
This is called the power of justifiable-trust.
Katamañca, bhikkhave, vīriyabalaṃ?
And what is the power of vigor?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with vigor roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idaṃ vuccati, bhikkhave, vīriyabalaṃ. (2)
This is called the power of vigor.
Katamañca, bhikkhave, hirībalaṃ?
And what is the power of shame?
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
It’s when a noble-one's-disciple has a shame. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, hirībalaṃ. (3)
This is called the power of shame.
Katamañca, bhikkhave, ottappabalaṃ?
And what is the power of dread?
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
It’s when a noble-one's-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 Dharmas.
Idaṃ vuccati, bhikkhave, ottappabalaṃ. (4)
This is called the power of dread.
Katamañca, bhikkhave, satibalaṃ?
And what is the power of rememberfulness?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
Idaṃ vuccati, bhikkhave, satibalaṃ. (5)
This is called the power of rememberfulness.
Katamañca, bhikkhave, samādhibalaṃ?
And what is the power of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako vivicceva kāmehi … pe …
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation. …
Giving up pleasure and pain, and ending 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.
catutthaṃ jhānaṃ upasampajja viharati.
Idaṃ vuccati, bhikkhave, samādhibalaṃ. (6)
Katamañca, bhikkhave, paññābalaṃ?
And what is the power of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññābalaṃ. (7)
This is called the power of wisdom.
Imāni kho, bhikkhave, satta balānīti.
These are the seven powers.”
Saddhābalaṃ vīriyañca,
“The powers are justifiable-trust and vigor,
hirī ottappiyaṃ balaṃ;
shame and dread,
Satibalaṃ samādhi ca,
rememberfulness and undistractible-lucidity,
paññā ve sattamaṃ balaṃ;
and wisdom as the seventh power.
Etehi balavā bhikkhu,
Empowered by these,
sukhaṃ jīvati paṇḍito.
an astute monk lives happily.
Yoniso vicine dhammaṃ,
They should examine The Dharma rationally,
paññāyatthaṃ vipassati;
discerning the meaning with wisdom.
Pajjotasseva nibbānaṃ,
The liberation of their heart
vimokkho hoti cetaso”ti.
is like a lamp going out.”

7.5 - AN 7.5 Saṅkhittadhana: Wealth in Brief

5. Saṅkhittadhanasutta
5. Wealth in Brief
“Sattimāni, bhikkhave, dhanāni.
“monks, there are these seven kinds of wealth.
Katamāni satta?
What seven?
Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.
The wealth of justifiable-trust, ethical conduct, shame, dread, learning, generosity, and wisdom.
Imāni kho, bhikkhave, satta dhanānīti.
These are the seven kinds of wealth.”
Saddhādhanaṃ sīladhanaṃ,
“justifiable-trust and ethical conduct are kinds of wealth,
hirī ottappiyaṃ dhanaṃ;
as are shame and dread,
Sutadhanañca cāgo ca,
learning and generosity,
paññā ve sattamaṃ dhanaṃ.
and wisdom is the seventh kind of wealth.
Yassa ete dhanā atthi,
When a woman or man
itthiyā purisassa vā;
has these kinds of wealth,
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
Pasādaṃ dhammadassanaṃ;
to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
Saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”

7.6 - AN 7.6 Vitthatadhana: Wealth in Detail

6. Vitthatadhanasutta
6. Wealth in Detail
“Sattimāni, bhikkhave, dhanāni.
“monks, there are these seven kinds of wealth.
Katamāni satta?
What seven?
Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.
The wealth of justifiable-trust, ethical conduct, shame, dread, learning, generosity, and wisdom.
Katamañca, bhikkhave, saddhādhanaṃ?
And what is the wealth of justifiable-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening …
‘itipi so bhagavā arahaṃ sammāsambuddho … pe … buddho bhagavā’ti.
Idaṃ vuccati, bhikkhave, saddhādhanaṃ. (1)
This is called the wealth of justifiable-trust.
Katamañca, bhikkhave, sīladhanaṃ?
And what is the wealth of ethical conduct?
Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, sīladhanaṃ. (2)
This is called the wealth of ethical conduct.
Katamañca, bhikkhave, hirīdhanaṃ?
And what is the wealth of shame?
Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
It’s when a noble-one's-disciple has a shame. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
Idaṃ vuccati, bhikkhave, hirīdhanaṃ. (3)
This is called the wealth of shame.
Katamañca, bhikkhave, ottappadhanaṃ?
And what is the wealth of dread?
Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
It’s when a noble-one's-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 Dharmas.
Idaṃ vuccati, bhikkhave, ottappadhanaṃ. (4)
This is called the wealth of dread.
Katamañca, bhikkhave, sutadhanaṃ?
And what is the wealth of learning?
Idha, bhikkhave, ariyasāvako bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti. Tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
It’s when a noble-one's-disciple is very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Idaṃ vuccati, bhikkhave, sutadhanaṃ. (5)
This is called the wealth of learning.
Katamañca, bhikkhave, cāgadhanaṃ?
And what is the wealth of generosity?
Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.
It’s when a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Idaṃ vuccati, bhikkhave, cāgadhanaṃ. (6)
This is called the wealth of generosity.
Katamañca, bhikkhave, paññādhanaṃ?
And what is the wealth of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti … pe … sammā dukkhakkhayagāminiyā.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññādhanaṃ. (7)
This is called the wealth of wisdom.
Imāni kho, bhikkhave, sattadhanānīti.
These are the seven kinds of wealth.”
Saddhādhanaṃ sīladhanaṃ,
“justifiable-trust and ethical conduct are kinds of wealth,
hirī ottappiyaṃ dhanaṃ;
as are shame and dread,
Sutadhanañca cāgo ca,
learning and generosity,
paññā ve sattamaṃ dhanaṃ.
and wisdom is the seventh kind of wealth.
Yassa ete dhanā atthi,
When a woman or man
itthiyā purisassa vā;
has these kinds of wealth,
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”

7.7 - AN 7.7 Ugga: With Ugga

7. Uggasutta
7. With Ugga
Atha kho uggo rājamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo rājamahāmatto bhagavantaṃ etadavoca:
Then Ugga the government minister went up to the Buddha, bowed, sat down to one side, and said to him:
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yāva aḍḍho cāyaṃ, bhante, migāro rohaṇeyyo yāva mahaddhano yāva mahābhogo”ti.
Migāra of Rohaṇa is so rich, so very wealthy.”
“Kīva aḍḍho panugga, migāro rohaṇeyyo, kīva mahaddhano, kīva mahābhogo”ti?
“But Ugga, how rich is he?”
“Sataṃ, bhante, satasahassānaṃ hiraññassa, ko pana vādo rūpiyassā”ti.
“He has a hundred thousand gold coins, not to mention the silver!”
“Atthi kho etaṃ, ugga, dhanaṃ netaṃ ‘natthī’ti vadāmīti.
“Well, Ugga, that is wealth, I can’t deny it.
Tañca kho etaṃ, ugga, dhanaṃ sādhāraṇaṃ agginā udakena rājūhi corehi appiyehi dāyādehi.
But fire, water, rulers, thieves, and unloved heirs all take a share of that wealth.
Satta kho imāni, ugga, dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehi.
There are these seven kinds of wealth that they can’t take a share of.
Katamāni satta?
What seven?
Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.
The wealth of justifiable-trust, ethical conduct, shame, dread, learning, generosity, and wisdom.
Imāni kho, ugga, satta dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehīti.
There are these seven kinds of wealth that fire, water, rulers, thieves, and unloved heirs can’t take a share of.”
Saddhādhanaṃ sīladhanaṃ,
“justifiable-trust and ethical conduct are kinds of wealth,
hirī ottappiyaṃ dhanaṃ;
as are shame and dread,
Sutadhanañca cāgo ca,
learning and generosity,
paññā ve sattamaṃ dhanaṃ.
and wisdom is the seventh kind of wealth.
Yassa ete dhanā atthi,
When a woman or man
itthiyā purisassa vā;
has these kinds of wealth,
Sa ve mahaddhano loke,
they’re really rich in the world,
ajeyyo devamānuse.
invincible among gods and humans.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”

7.8 - AN 7.8 Saṃyojana: Fetters

8. Saṃyojanasutta
8. Fetters
“Sattimāni, bhikkhave, saṃyojanāni.
“monks, there are these seven fetters.
Katamāni satta?
What seven?
Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ.
The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Imāni kho, bhikkhave, satta saṃyojanānī”ti.
These are the seven fetters.”

7.9 - AN 7.9 Pahāna: Giving Up

9. Pahānasutta
9. Giving Up
“Sattannaṃ, bhikkhave, saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.
“monks, the spiritual life is lived to give up and cut out these seven fetters.
Katamesaṃ sattannaṃ?
What seven?
Anunayasaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighasaṃyojanassa … pe …
The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
diṭṭhisaṃyojanassa …
vicikicchāsaṃyojanassa …
mānasaṃyojanassa …
bhavarāgasaṃyojanassa …
avijjāsaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati.
Imesaṃ kho, bhikkhave, sattannaṃ saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.
The spiritual life is lived to give up and cut out these seven fetters.
Yato ca kho, bhikkhave, bhikkhuno anunayasaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
When a monk has given up the fetters of compliance, 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—
Paṭighasaṃyojanaṃ … pe …
diṭṭhisaṃyojanaṃ …
vicikicchāsaṃyojanaṃ …
mānasaṃyojanaṃ …
bhavarāgasaṃyojanaṃ …
avijjāsaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

7.10 - AN 7.10 Macchariya: Stinginess

10. Macchariyasutta
10. Stinginess
“Sattimāni, bhikkhave, saṃyojanāni.
“monks, there are these seven fetters.
Katamāni satta?
What seven?
Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ.
The fetters of compliance, repulsion, views, doubt, conceit, envy, and stinginess.
Imāni kho, bhikkhave, satta saṃyojanānī”ti.
These are the seven fetters.”

7..2.. - AN 7 vagga 2 Anusaya: Tendencies

2. Anusayavagga
2. Tendencies

7.11 - AN 7.11 Paṭhamaanusaya: Underlying Tendencies

11. Paṭhamaanusayasutta
11. Underlying Tendencies
“Sattime, bhikkhave, anusayā.
“monks, there are these seven underlying tendencies.
Katame satta?
What seven?
Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.
The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Ime kho, bhikkhave, satta anusayā”ti.
These are the seven underlying tendencies.”

7.12 - AN 7.12 Dutiyaanusaya: Tendencies

12. Dutiyaanusayasutta
12. Tendencies
“Sattannaṃ, bhikkhave, anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.
“monks, the spiritual life is lived to give up and cut out these seven underlying tendencies.
Katamesaṃ sattannaṃ?
What seven?
Kāmarāgānusayassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighānusayassa … pe …
The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
diṭṭhānusayassa …
vicikicchānusayassa …
mānānusayassa …
bhavarāgānusayassa …
avijjānusayassa pahānāya samucchedāya brahmacariyaṃ vussati.
Imesaṃ kho, bhikkhave, sattannaṃ anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.
The spiritual life is lived to give up and cut out these seven underlying tendencies.
Yato ca kho, bhikkhave, bhikkhuno kāmarāgānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
When a monk 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—
Paṭighānusayo … pe …
diṭṭhānusayo …
vicikicchānusayo …
mānānusayo …
bhavarāgānusayo …
avijjānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

7.13 - AN 7.13 Kula: A Family

13. Kulasutta
13. A Family
“Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.
“monks, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Katamehi sattahi?
What seven?
Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ.
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 refined things they give coarse things. They give carelessly, not carefully.
Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.
Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.
Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīdituṃ.
Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.
Katamehi sattahi?
What seven?
Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ.
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.
Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditun”ti.
Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

7.14 - AN 7.14 Puggala: Persons

14. Puggalasutta
14. Persons
“Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.
“monks, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame satta?
What seven?
Ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.
The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by justifiable-trust, the follower of the Dharmas, and the follower by justifiable-trust.
Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti.
These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

7.15 - AN 7.15 Udakūpamā: A Simile With Water

15. Udakūpamāsutta
15. A Simile With Water
“Sattime, bhikkhave, udakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these seven people found in the world are like those in water.
Katame satta?
What seven?
Idha, bhikkhave, ekacco puggalo sakiṃ nimuggo nimuggova hoti;
One person sinks under once and stays under.
idha pana, bhikkhave, ekacco puggalo ummujjitvā nimujjati;
One person rises up then sinks under.
idha pana, bhikkhave, ekacco puggalo ummujjitvā ṭhito hoti;
One person rises up then stays put.
idha pana, bhikkhave, ekacco puggalo ummujjitvā vipassati viloketi;
One person rises up then sees and discerns.
idha pana, bhikkhave, ekacco puggalo ummujjitvā patarati;
One person rises up then crosses over.
idha pana, bhikkhave, ekacco puggalo ummujjitvā patigādhappatto hoti;
One person rises up then finds a footing.
idha pana, bhikkhave, ekacco puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.
One person has risen up, crossed over, and gone beyond, and that brahmin stands on the shore.
Kathañca, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti?
And what kind of person sinks under once and stays under?
Idha, bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi.
It’s the kind of person who has exclusively dark, unskillful Dharmas.
Evaṃ kho, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti. (1)
This kind of person sinks under once and stays under.
Kathañca, bhikkhave, puggalo ummujjitvā nimujjati?
And what kind of person rises up then sinks under?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe …
It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
sādhu ottappaṃ …
sādhu vīriyaṃ …
sādhu paññā kusalesu dhammesūti.
Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī … pe …
However their justifiable-trust, shame, dread, vigor, and wisdom don’t last or grow, but dwindle away.
tassa taṃ ottappaṃ …
tassa taṃ vīriyaṃ …
tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva.
Evaṃ kho, bhikkhave, puggalo ummujjitvā nimujjati. (2)
This kind of person rises up then sinks under.
Kathañca, bhikkhave, puggalo ummujjitvā ṭhito hoti?
And what kind of person rises up then stays put?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe …
It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
sādhu ottappaṃ …
sādhu vīriyaṃ …
sādhu paññā kusalesu dhammesūti.
Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti.
And their justifiable-trust, shame, dread, vigor, and wisdom lasts, neither dwindling nor growing.
Tassa sā hirī … pe …
tassa taṃ ottappaṃ …
tassa taṃ vīriyaṃ …
tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti.
Evaṃ kho, bhikkhave, puggalo ummujjitvā ṭhito hoti. (3)
This kind of person rises up then stays put.
Kathañca, bhikkhave, puggalo ummujjitvā vipassati viloketi?
And what kind of person rises up then sees and discerns?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe …
It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
sādhu ottappaṃ …
sādhu vīriyaṃ …
sādhu paññā kusalesu dhammesūti.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Evaṃ kho, bhikkhave, puggalo ummujjitvā vipassati viloketi. (4)
This kind of person rises out then sees and discerns.
Kathañca, bhikkhave, puggalo ummujjitvā patarati?
And what kind of person rises up then crosses over?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe …
It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
sādhu ottappaṃ …
sādhu vīriyaṃ …
sādhu paññā kusalesu dhammesūti.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
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.
Evaṃ kho, bhikkhave, puggalo ummujjitvā patarati. (5)
This kind of person rises up then crosses over.
Kathañca, bhikkhave, puggalo ummujjitvā patigādhappatto hoti?
And what kind of person rises up then finds a footing?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe …
It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
sādhu ottappaṃ …
sādhu vīriyaṃ …
sādhu paññā kusalesu dhammesūti.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Evaṃ kho, bhikkhave, puggalo ummujjitvā patigādhappatto hoti. (6)
This kind of person rises up then finds a footing.
Kathañca, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.
And what kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore?
Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe …
It’s the kind of person who, rising up, thinks: ‘It’s good to have justifiable-trust, shame, dread, vigor, and wisdom regarding skillful Dharmas.’
sādhu ottappaṃ …
sādhu vīriyaṃ …
sādhu paññā kusalesu dhammesūti.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṃ kho, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo. (7)
This kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore.
Ime kho, bhikkhave, satta udakūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These seven people found in the world are like those in water.”

7.16 - AN 7.16 Aniccānupassī: Observing Impermanence

16. Aniccānupassīsutta
16. Observing Impermanence
“Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.
“monks, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame satta?
What seven?
Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.
First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
This is the first person.
Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.
Next, take a person who meditates observing impermanence in all conditions.
Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca.
Their defilements and their life come to an end at exactly the same time.
Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.
This is the second person.
Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.
Next, take a person who meditates observing impermanence in all conditions.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next. …
upahaccaparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd upon landing. …
asaṅkhāraparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd without extra effort. …
sasaṅkhāraparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd with extra effort. …
uddhaṃsoto hoti akaniṭṭhagāmī.
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
This is the seventh person
Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti.
These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

7.17 - AN 7.17 Dukkhānupassī: Observing Suffering

17. Dukkhānupassīsutta
17. Observing Suffering
Sattime, bhikkhave, puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassa.
“monks, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.
Katame satta?
What seven?
Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati … pe ….
First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …”

7.18 - AN 7.18 Anattānupassī: Observing Not-self

18. Anattānupassīsutta
18. Observing Not-self
Sabbesu dhammesu anattānupassī viharati … pe ….
“First, take a person who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …”

7.19 - AN 7.19 Nibbāna: nirvana

19. Nibbānasutta
19. nirvana
“Nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.
“First, take a person who meditates observing the happiness in nirvana. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ bhikkhave, paṭhamo puggalo āhuneyyo … pe … puññakkhettaṃ lokassa.
This is the first person worthy of offerings.
Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.
Next, take a person who meditates observing the happiness in nirvana. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca.
Their defilements and their life come to an end at exactly the same time.
Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.
This is the second person.
Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno.
Next, take a person who meditates observing the happiness in nirvana. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next. …
upahaccaparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd upon landing. …
asaṅkhāraparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd without extra effort. …
sasaṅkhāraparinibbāyī hoti … pe …
With the ending of the five lower fetters they’re nirvana'd with extra effort. …
uddhaṃsoto hoti akaniṭṭhagāmī.
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassa.
This is the seventh person.
Ime kho, bhikkhave, satta puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.”

7.20 - AN 7.20 Niddasavatthu: Qualifications for Graduation

20. Niddasavatthusutta
20. Qualifications for Graduation
“Sattimāni, bhikkhave, niddasavatthūni.
“monks, there are these seven qualifications for graduation.
Katamāni satta?
What seven?
Idha, bhikkhave, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo,
It’s when a monk has a ardent enthusiasm to undertake the training …
dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo,
to examine the Dharmas …
icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo,
to get rid of desires …
paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo,
for retreat …
vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo,
to rouse up vigor …
satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo,
for rememberfulness and alertness …
diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.
to comprehend theoretically. And they don’t lose these desires in the future.
Imāni kho, bhikkhave, satta niddasavatthūnī”ti.
These are the seven qualifications for graduation.”

7..3.. - AN 7 vagga 3 Vajjisattaka: The Vajji Seven

3. Vajjisattakavagga
3. The Vajji Seven

7.21 - AN 7.21 Sārandada: At Sārandada

21. Sārandadasutta
21. At Sārandada
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati sārandade cetiye.
At one time the Buddha was staying near Vesālī, at the Sarandada Tree-shrine.
Atha kho sambahulā licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā etadavoca:
Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis:
“satta vo, licchavī, aparihāniye dhamme desessāmi.
“Licchavis, I will teach you these seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te licchavī bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katame ca, licchavī, satta aparihāniyā dhammā?
“And what are the seven dharmas that prevent decline?
Yāvakīvañca, licchavī, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā;
As long as the Vajjis meet frequently and have many meetings,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)
they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti;
As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2)
they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti;
As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the traditional Vajjian dharmas as they have been decreed,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)
they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti;
As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)
they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti;
As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)
they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti;
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,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)
they can expect growth, not decline.
Yāvakīvañca, licchavī, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati:
As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that
‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’ti;
more perfected ones might come to the realm and those already here may live in comfort,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni. (7)
they can expect growth, not decline.
Yāvakīvañca, licchavī, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti;
As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them,
vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
they can expect growth, not decline.”

7.22 - AN 7.22 Vassakāra: With Vassakāra

22. Vassakārasutta
22. With Vassakāra
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.
Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
So evamāha:
He declared:
“ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī”ti.
“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi:
And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha:
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:
“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.
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:
And then say:
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis.
So evamāha—
He has declared:
ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’ti.
“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”’
Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi.
Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṃ bhaṇantī”ti.
For Realized Ones say nothing that is not so.”
“Evaṃ, bho”ti kho vassakāro brāhmaṇo māgadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
“Yes, sir,” Vassakāra replied. He went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo māgadhamahāmatto bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
“Master Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
King Ajātasattu wants to invade the Vajjis.
So evamāha:
He has declared:
‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’”ti.
‘I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!’”
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.
Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to him:
“kinti te, ānanda, sutaṃ: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti?
“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“Sutaṃ metaṃ, bhante: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“Sutaṃ metaṃ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2)
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian dharmas as they have been decreed?”
“Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti?
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti?
Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?”
“Sutaṃ metaṃ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)
“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti?
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?”
“Sutaṃ metaṃ, bhante: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)
“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.
Kinti te, ānanda, sutaṃ: ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā—kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’”ti?
Ānanda, have you heard that the Vajjis arrange for 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?”
“Sutaṃ metaṃ, bhante: ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati—kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati: ‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’ti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. (7)
“As long as the Vajjis arrange for 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.”
Atha kho bhagavā vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi:
Then the Buddha said to Vassakāra:
“ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye.
“Brahmin, one time I was staying near Vesālī at the Sarandada woodland shrine.
Tatrāhaṃ, brāhmaṇa, vajjīnaṃ ime satta aparihāniye dhamme desesiṃ.
There I taught the Vajjis these dharmas that prevent decline.
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti; vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
“Ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni;
When the Buddha had spoken, Vassakāra said to him: “Master Gotama, if the Vajjis follow even a single one of these dharmas they can expect growth, not decline.
ko pana vādo sattahi aparihāniyehi dhammehi.
How much more so all seven!
Akaraṇīyā ca, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya, aññatra mithubhedā.
King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.
Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.
“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo māgadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

7.23 - AN 7.23 Paṭhamasattaka: Non-Decline for monks (1st)

23. Paṭhamasattakasutta
23. Non-Decline for monks (1st)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“satta vo, bhikkhave, aparihāniye dhamme desessāmi.
“monks, I will teach you these seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katame ca, bhikkhave, satta aparihāniyā dhammā?
“What are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)
As long as the monks meet frequently and have many meetings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)
As long as the monks meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)
As long as the monks don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)
As long as the monks honor, respect, esteem, and venerate the senior monks—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṃ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)
As long as the monks don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)
As long as the monks take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhāpessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsuṃ vihareyyun’ti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)
As long as the monks individually establish rememberfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

7.24 - AN 7.24 Dutiyasattaka: Non-Decline for monks (2nd)

24. Dutiyasattakasutta
24. Non-Decline for monks (2nd)
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.
“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe …
Listen and pay close attention …
katame ca, bhikkhave, satta aparihāniyā dhammā?
And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṃ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as the monks don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti … pe …
As long as they don’t enjoy talk …
na niddārāmā bhavissanti …
sleep …
na saṅgaṇikārāmā bhavissanti …
company …
na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā …
they don’t have wicked desires, falling under the sway of wicked desires …
na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā …
they don’t have bad friends, companions, and associates …
na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

7.25 - AN 7.25 Tatiyasattaka: Non-Decline for monks (3rd)

25. Tatiyasattakasutta
25. Non-Decline for monks (3rd)
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.
“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe …
Listen and pay close attention …
katame ca, bhikkhave, satta aparihāniyā dhammā?
And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as the monks are justifiable-trustful …
Yāvakīvañca, bhikkhave, bhikkhū hirimanto bhavissanti … pe …
conscientious …
ottappino bhavissanti …
prudent …
bahussutā bhavissanti …
learned …
āraddhavīriyā bhavissanti …
energetic …
satimanto bhavissanti …
rememberful …
paññavanto bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

7.26 - AN 7.26 Bojjhaṅga: Awakening Factors

26. Bojjhaṅgasutta
26. Awakening Factors
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.
“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe …
Listen and pay close attention …
katame ca, bhikkhave, satta aparihāniyā dhammā?
And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū satisambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as the monks develop the awakening factors of rememberfulness …
Yāvakīvañca, bhikkhave, bhikkhū dhammavicayasambojjhaṅgaṃ bhāvessanti … pe …
investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāvessanti …
vigor …
pītisambojjhaṅgaṃ bhāvessanti …
mental-joy …
passaddhisambojjhaṅgaṃ bhāvessanti …
pacification …
samādhisambojjhaṅgaṃ bhāvessanti …
undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
equanimous-observation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

7.27 - AN 7.27 Saññā: Non-Decline for monks

27. Saññāsutta
27. Non-Decline for monks
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi.
“monks, I will teach you seven dharmas that prevent decline.
Taṃ suṇātha, sādhukaṃ manasi karotha … pe ….
Listen and pay close attention …
Katame ca, bhikkhave, satta aparihāniyā dhammā?
And what are the seven dharmas that prevent decline?
Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as the monks develop the perceptions of impermanence …
Yāvakīvañca, bhikkhave, bhikkhū anattasaññaṃ bhāvessanti … pe …
not-self …
asubhasaññaṃ bhāvessanti …
ugliness …
ādīnavasaññaṃ bhāvessanti …
drawbacks …
pahānasaññaṃ bhāvessanti …
giving up …
virāgasaññaṃ bhāvessanti …
fading away …
nirodhasaññaṃ bhāvessanti;
cessation,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu, bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
they can expect growth, not decline. As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”

7.28 - AN 7.28 Paṭhamaparihāni: Non-decline for a Trainee monk

28. Paṭhamaparihānisutta
28. Non-decline for a Trainee monk
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“sattime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
“These seven things lead to the decline of a monk trainee.
Katame satta?
What seven?
Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṃghe saṃghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:
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:
‘santi kho pana saṃghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā tesu yogaṃ āpajjati.
‘There are senior monks in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves.
Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno parihānāya saṃvattanti.
These seven things lead to the decline of a monk trainee.
Sattime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.
These seven things don’t lead to the decline of a monk trainee.
Katame satta?
What seven?
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:
They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect:
‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṃ āpajjati.
‘There are senior monks in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves.
Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.
These seven things don’t lead to the decline of a monk trainee.”

7.29 - AN 7.29 Dutiyaparihāni: Non-decline for a Lay Follower

29. Dutiyaparihānisutta
29. Non-decline for a Lay Follower
“Sattime, bhikkhave, dhammā upāsakassa parihānāya saṃvattanti.
“These seven things lead to the decline of a lay follower.
Katame satta?
What seven?
Bhikkhudassanaṃ hāpeti,
They stop seeing the monks.
saddhammassavanaṃ pamajjati,
They neglect listening to the true Dharma.
adhisīle na sikkhati,
They don’t train in higher ethical conduct.
appasādabahulo hoti,
They’re very suspicious about monks, whether senior, junior, or middle.
bhikkhūsu theresu ceva navesu ca majjhimesu ca upārambhacitto dhammaṃ suṇāti randhagavesī,
They listen to The Dharma with a hostile, fault-finding mind.
ito bahiddhā dakkhiṇeyyaṃ gavesati,
They seek outside of the Buddhist community for teachers worthy of offerings.
tattha ca pubbakāraṃ karoti.
And they serve them first.
Ime kho, bhikkhave, satta dhammā upāsakassa parihānāya saṃvattanti.
These seven things lead to the decline of a lay follower.
Sattime, bhikkhave, dhammā upāsakassa aparihānāya saṃvattanti.
These seven things don’t lead to the decline of a lay follower.
Katame satta?
What seven?
Bhikkhudassanaṃ na hāpeti,
They don’t stop seeing the monks.
saddhammassavanaṃ nappamajjati,
They don’t neglect listening to the true Dharma.
adhisīle sikkhati,
They train in higher ethical conduct.
pasādabahulo hoti,
They’re very confident about monks, whether senior, junior, or middle.
bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī,
They don’t listen to The Dharma with a hostile, fault-finding mind.
na ito bahiddhā dakkhiṇeyyaṃ gavesati,
They don’t seek outside of the Buddhist community for teachers worthy of offerings.
idha ca pubbakāraṃ karoti.
And they serve the Buddhist community first.
Ime kho, bhikkhave, satta dhammā upāsakassa aparihānāya saṃvattantī”ti.
These seven things don’t lead to the decline of a lay follower.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Dassanaṃ bhāvitattānaṃ,
“A lay follower stops seeing
Yo hāpeti upāsako;
those who have developed themselves
Savanañca ariyadhammānaṃ,
and listening to The Dharma of the noble ones.
Adhisīle na sikkhati.
They don’t train in higher ethical conduct,
Appasādo ca bhikkhūsu,
and their suspicion about monks
bhiyyo bhiyyo pavaḍḍhati;
just grows and grows.
Upārambhakacitto ca,
They want to listen to the true Dharma
saddhammaṃ sotumicchati.
with a fault-finding mind.
Ito ca bahiddhā aññaṃ,
They seek outside the Buddhist community
dakkhiṇeyyaṃ gavesati;
for another teacher worthy of offerings,
Tattheva ca pubbakāraṃ,
and that lay follower
yo karoti upāsako.
serves them first.
Ete kho parihāniye,
These seven dharmas leading to decline
satta dhamme sudesite;
have been well taught.
Upāsako sevamāno,
A lay follower who practices them
saddhammā parihāyati.
falls away from the true Dharma.
Dassanaṃ bhāvitattānaṃ,
A lay follower doesn’t stop seeing
Yo na hāpeti upāsako;
those who have developed themselves
Savanañca ariyadhammānaṃ,
and listening to The Dharma of the noble ones.
Adhisīle ca sikkhati.
They train in higher ethical conduct,
Pasādo cassa bhikkhūsu,
and their confidence in monks
bhiyyo bhiyyo pavaḍḍhati;
just grows and grows.
Anupārambhacitto ca,
They want to listen to the true Dharma
saddhammaṃ sotumicchati.
without a fault-finding mind.
Na ito bahiddhā aññaṃ,
They don’t seek outside the Buddhist community
dakkhiṇeyyaṃ gavesati;
for another teacher worthy of offerings,
Idheva ca pubbakāraṃ,
and that lay follower
yo karoti upāsako.
serves the Buddhist community first.
Ete kho aparihāniye,
These seven dharmas that prevent decline
Satta dhamme sudesite;
have been well taught.
Upāsako sevamāno,
A lay follower who practices them
Saddhammā na parihāyatī”ti.
doesn’t fall away from the true Dharma.”

7.30 - AN 7.30 Vipatti: Failures for a Lay Follower

30. Vipattisutta
30. Failures for a Lay Follower
Sattimā, bhikkhave, upāsakassa vipattiyo … pe …
“monks, there are these seven failures for a lay follower …
sattimā, bhikkhave, upāsakassa sampadā … pe ….
There are these seven accomplishments for a lay follower …”

7.31 - AN 7.31 Parābhava: Downfalls for a Lay Follower

31. Parābhavasutta
31. Downfalls for a Lay Follower
“Sattime, bhikkhave, upāsakassa parābhavā … pe …
“monks, there are these seven downfalls for a lay follower …
sattime, bhikkhave, upāsakassa sambhavā.
There are these seven successes for a lay follower.
Katame satta?
What seven?
Bhikkhudassanaṃ na hāpeti,
They don’t stop seeing the monks.
saddhammassavanaṃ nappamajjati,
They don’t neglect listening to the true Dharma.
adhisīle sikkhati,
They train in higher ethical conduct.
pasādabahulo hoti,
They’re very confident about monks, whether senior, junior, or middle.
bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī,
They don’t listen to The Dharma with a hostile, fault-finding mind.
na ito bahiddhā dakkhiṇeyyaṃ gavesati,
They don’t seek outside of the Buddhist community for teachers worthy of offerings.
idha ca pubbakāraṃ karoti.
And they serve the Buddhist community first.
Ime kho, bhikkhave, satta upāsakassa sambhavāti.
These are the seven successes for a lay follower.”
Dassanaṃ bhāvitattānaṃ,
“A lay follower stops seeing
Yo hāpeti upāsako;
those who have developed themselves …
Savanañca ariyadhammānaṃ,
Adhisīle na sikkhati.
Ete kho parihāniye,
satta dhamme sudesite;
Upāsako sevamāno,
A lay follower who practices these
saddhammā parihāyati.
falls away from the true Dharma.
Dassanaṃ bhāvitattānaṃ,
A lay follower doesn’t stop seeing
Yo na hāpeti upāsako;
those who have developed themselves …
Savanañca ariyadhammānaṃ,
Adhisīle ca sikkhati.
Ete kho aparihāniye,
Satta dhamme sudesite;
Upāsako sevamāno,
A lay follower who practices these
Saddhammā na parihāyatī”ti.
doesn’t fall away from the true Dharma.”

7..4.. - AN 7 vagga 4 devatā: Deities

4. devatāvagga
4. Deities

7.32 - AN 7.32 Appamādagārava: Respect for Diligence

32. Appamādagāravasutta
32. Respect for assiduity
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:
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:
“Sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.
“Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?
What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā.
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity, for assiduity, and for hospitality.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī”ti.
These seven things don’t lead to the decline of a monk trainee.”
Idamavoca sā devatā.
That’s what that deity said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.
Katame satta?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā—
ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.
Idamavoca, bhikkhave, sā devatā.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Satthugaru dhammagaru,
“Respect for the Teacher and The Dharma,
saṃghe ca tibbagāravo;
and ardent respect for the Saṅgha;
Samādhigaru ātāpī,
respect for undistractible-lucidity, being energetic,
sikkhāya tibbagāravo.
and ardent respect for the training.
Appamādagaru bhikkhu,
A monk who respects assiduity
paṭisanthāragāravo;
and hospitality
Abhabbo parihānāya,
can’t decline,
nibbānasseva santike”ti.
and has drawn near to nirvana.”

7.33 - AN 7.33 Hirigārava: Respect for Conscience

33. Hirigāravasutta
33. Respect for shame
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:
“monks, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.
‘Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?
What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, hirigāravatā, ottappagāravatā.
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity, for shame, and for dread.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.
These seven things don’t lead to the decline of a monk trainee.’
Idamavoca, bhikkhave, sā devatā.
That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Satthugaru dhammagaru,
“Respect for the Teacher and The Dharma,
saṅghe ca tibbagāravo;
and ardent respect for the Saṅgha;
Samādhigaru ātāpī,
respect for undistractible-lucidity, being energetic,
sikkhāya tibbagāravo.
and ardent respect for the training.
Hiriottappasampanno,
One with both shame and dread,
sappatisso sagāravo;
reverential and respectful,
Abhabbo parihānāya,
can’t decline,
nibbānasseva santike”ti.
and has drawn near to nirvana.”

7.34 - AN 7.34 Paṭhamasovacassatā: Easy to Admonish (1st)

34. Paṭhamasovacassatāsutta
34. Easy to Admonish (1st)
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā … pe … maṃ etadavoca:
“monks, tonight a deity … said to me:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.
‘Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?
What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā.
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity; being easy to admonish, and good friendship.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.
These seven things don’t lead to the decline of a monk trainee.’
Idamavoca, bhikkhave, sā devatā.
That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Satthugaru dhammagaru,
“Respect for the Teacher and The Dharma,
saṅghe ca tibbagāravo;
and ardent respect for the Saṅgha;
Samādhigaru ātāpī,
respect for undistractible-lucidity, being energetic,
sikkhāya tibbagāravo.
and ardent respect for the training.
Kalyāṇamitto suvaco,
One with good friends, easy to admonish,
sappatisso sagāravo;
reverential and respectful,
Abhabbo parihānāya,
can’t decline,
nibbānasseva santike”ti.
and has drawn near to nirvana.”

7.35 - AN 7.35 Dutiyasovacassatā: Easy to Admonish (2nd)

35. Dutiyasovacassatāsutta
35. Easy to Admonish (2nd)
“Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā … pe …
“monks, tonight a deity … said to me:
‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.
‘Sir, these seven things don’t lead to the decline of a monk trainee.
Katame satta?
What seven?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā.
Respect for the Teacher, for The Dharma, for the Saṅgha, for the training, for undistractible-lucidity; being easy to admonish, and good friendship.
Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.
These seven things don’t lead to the decline of a monk trainee.’
Idamavoca, bhikkhave, sā devatā.
That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:
When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Idha, bhante, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī.
It’s when a monk personally respects the Teacher and praises such respect.
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.
And they encourage other monks who lack such respect to respect the Teacher.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.
And they praise other monks who respect the Teacher at the right time, truthfully and substantively.
Attanā ca dhammagāravo hoti … pe …
They personally respect The Dharma …
saṅghagāravo hoti …
They personally respect the Saṅgha …
sikkhāgāravo hoti …
They personally respect the training …
samādhigāravo hoti …
They personally respect undistractible-lucidity …
suvaco hoti …
They are personally easy to admonish …
kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī.
They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.
And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti.
And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī.
It’s when a monk personally respects the Teacher …
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.
And they encourage other monks who lack such respect to respect the Teacher.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.
And they praise other monks who respect the Teacher at the right time, truthfully and substantively.
Attanā ca dhammagāravo hoti … pe …
They personally respect The Dharma …
saṅghagāravo hoti …
They personally respect the Saṅgha …
sikkhāgāravo hoti …
They personally respect the training …
samādhigāravo hoti …
They personally respect undistractible-lucidity …
suvaco hoti …
They are personally easy to admonish …
kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī.
They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.
And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti.
And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”

7.36 - AN 7.36 Paṭhamamitta: A Friend (1st)

36. Paṭhamamittasutta
36. A Friend (1st)
“Sattahi, bhikkhave, aṅgehi samannāgato mitto sevitabbo.
“monks, you should associate with a friend who has seven factors.
Katamehi sattahi?
What seven?
Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa āvi karoti, guyhamassa pariguhati, āpadāsu na jahati, khīṇena nātimaññati.
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.
Imehi kho, bhikkhave, sattahi aṅgehi samannāgato mitto sevitabboti.
You should associate with a friend who has these seven factors.”
Duddadaṃ dadāti mitto,
“A friend gives what is hard to give,
dukkarañcāpi kubbati;
and does what’s hard to do.
Athopissa duruttāni,
They put up with your harsh words,
khamati dukkhamāni ca.
and with things hard to endure.
Guyhañca tassa akkhāti,
They tell you their secrets,
guyhassa parigūhati;
and keep your secrets for you.
Āpadāsu na jahāti,
They don’t abandon you in times of trouble,
khīṇena nātimaññati.
or look down on you in times of loss.
Yamhi etāni ṭhānāni,
The person in whom
saṃvijjantīdha puggale;
these things are found is your friend.
So mitto mittakāmena,
If you want to have a friend,
bhajitabbo tathāvidho”ti.
you should keep company with such a person.”

7.37 - AN 7.37 Dutiyamitta: A Friend (2nd)

37. Dutiyamittasutta
37. A Friend (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapi.
“monks, when a friend has seven qualities you should associate with, accompany, and attend them, even if they send you away.
Katamehi sattahi?
What seven?
Piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā hoti, no ca aṭṭhāne niyojeti.
They’re likable, 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.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapīti.
When a friend has these seven qualities you should associate with, accompany, and attend with them, even if they send you away.”
Piyo garu bhāvanīyo,
“They’re lovable, respected, and admired,
vattā ca vacanakkhamo;
an admonisher who accepts admonishment,
Gambhīrañca kathaṃ kattā,
speaks on deep matters,
no caṭṭhāne niyojako.
and doesn’t urge you to do bad.
Yamhi etāni ṭhānāni,
The person in whom
saṃvijjantīdha puggale;
these things are found is your friend.
So mitto mittakāmena,
If you want to have a friend,
atthakāmānukampato;
benevolent and compassionate,
Api nāsiyamānena,
you should keep company with such a person,
bhajitabbo tathāvidho”ti.
even if they send you away.”

7.38 - AN 7.38 Paṭhamapaṭisambhidā: Textual Analysis (1st)

38. Paṭhamapaṭisambhidāsutta
38. Textual Analysis (1st)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyya.
“monks, a monk with seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti;
It’s when a monk truly understands: ‘This is mental sluggishness.’
ajjhattaṃ saṅkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṅkhittaṃ cittan’ti yathābhūtaṃ pajānāti;
They truly understand internally contracted mind as ‘internally contracted mind’.
bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti;
They truly understand externally scattered mind as ‘externally scattered mind’.
tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
They know feelings as they arise, as they remain, and as they go away.
viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
They know perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
They know thoughts as they arise, as they remain, and as they go away.
sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, attended, borne in mind, and comprehended with wisdom.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti.
A monk with these seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.”

7.39 - AN 7.39 Dutiyapaṭisambhidā: Textual Analysis (2nd)

39. Dutiyapaṭisambhidāsutta
39. Textual Analysis (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharati.
“monks, having seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.
Katamehi sattahi?
What seven?
Idha, bhikkhave, sāriputto ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti;
It’s when Sāriputta truly understood: ‘This is mental sluggishness.’
ajjhattaṃ saṅkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṅkhittaṃ cittan’ti yathābhūtaṃ pajānāti;
He truly understood internally contracted mind as ‘internally contracted mind’.
bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti;
He truly understood externally scattered mind as ‘externally scattered mind’.
tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away.
viditā saññā … pe …
vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappaṭibhāgesu nimittaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
The characteristics of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—were properly grasped, attended, borne in mind, and comprehended with wisdom.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
Having these seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.”

7.40 - AN 7.40 Paṭhamavasa: Mastery of the Mind (1st)

40. Paṭhamavasasutta
40. Mastery of the Mind (1st)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu cittaṃ vase vatteti, no ca bhikkhu cittassa vasena vattati.
“monks, a monk with seven qualities masters their mind and is not mastered by it.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu samādhikusalo hoti, samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kalyāṇakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.
It’s when a monk is skilled at undistractible-lucidity, skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, skilled in emerging from undistractible-lucidity, skilled in gladdening the mind for undistractible-lucidity, skilled in the rememberfulness meditation subjects for undistractible-lucidity, and skilled in projecting the mind purified by undistractible-lucidity.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu cittaṃ vase vatteti, no ca bhikkhu cittassa vasena vattatī”ti.
A monk with these seven qualities masters their mind and is not mastered by it.”

7.41 - AN 7.41 Dutiyavasa: Mastery of the Mind (2nd)

41. Dutiyavasasutta
41. Mastery of the Mind (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato sāriputto cittaṃ vase vatteti, no ca sāriputto cittassa vasena vattati.
“monks, having seven qualities Sāriputta has mastered his mind and is not mastered by it.
Katamehi sattahi?
What seven?
Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto cittaṃ vase vatteti, no ca sāriputto cittassa vasena vattatī”ti.
Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.”

7.42 - AN 7.42 Paṭhamaniddasa: Graduation (1st)

42. Paṭhamaniddasasutta
42. Graduation (1st)
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho āyasmato sāriputtassa etadahosi:
Then he thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.
“It’s too early to wander for alms in Sāvatthī.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:
“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.
“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate monk’.”
Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi.
Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:
He got up from his seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.
“I will learn the meaning of this statement from the Buddha himself.”
Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ.
Tassa mayhaṃ, bhante, etadahosi:
‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti.
Atha khvāhaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.
Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃvacanāyā’ti.
Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃ:
‘bhagavato santike etassa atthaṃ ājānissāmī’ti.
Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti?
“Sir, in this Dharma and training can we describe a monk as a ‘graduate’ solely because they have completed a certain number of years?”
“Na kho, sāriputta, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ.
“No, Sāriputta, we cannot.
Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.
I make known these seven qualifications for graduation after realizing them with my own insight.
Katamāni satta?
What seven?
Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo.
It’s when a monk has a ardent enthusiasm to undertake the training … to examine the Dharmas … to get rid of desires … for retreat … to rouse up vigor … for rememberfulness and alertness … to comprehend theoretically. And they don’t lose these desires in the future.
Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.
These are the seven qualifications for graduation that I make known after realizing them with my own insight.
Imehi kho, sāriputta, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;
A monk who has these seven qualifications for graduation is qualified to be called a ‘graduate monk’. This is so whether they have lived the full and pure spiritual life for twelve years,
catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;
twenty-four years,
chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya, aṭṭhacattārīsañcepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.
thirty-six years, or forty-eight years.”

7.43 - AN 7.43 Dutiyaniddasa: Graduation (2nd)

43. Dutiyaniddasasutta
43. Graduation (2nd)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.
Atha kho āyasmato ānandassa etadahosi:
Then he thought:
“atippago kho tāva kosambiyaṃ piṇḍāya carituṃ.
“It’s too early to wander for alms in Kosambi.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā ānando yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them:
“yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.
“Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate monk’.”
Atha kho āyasmā ānando tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi.
Ānanda neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:
He got up from his seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.
“I will learn the meaning of this statement from the Buddha himself.”
Atha kho āyasmā ānando kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda wandered for alms in Kosambi. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃvacanāyā’ti.
Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.
Anabhinanditvā, appaṭikkositvā uṭṭhāyāsanā pakkamiṃ:
‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’ti.
Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti?
“Sir, in this Dharma and training can we describe a monk as a ‘graduate’ solely because they have completed a certain number of years?”
“Na kho, ānanda, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ.
“No, Ānanda, we cannot.
Satta kho imāni, ānanda, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.
These are the seven qualifications for graduation that I make known after realizing them with my own insight.
Katamāni satta?
What seven?
Idhānanda, bhikkhu, saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.
It’s when someone is justifiable-trustful, conscientious, prudent, learned, energetic, rememberful, and wise.
Imāni kho, ānanda, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.
These are the seven qualifications for graduation that I make known after realizing them with my own insight.
Imehi kho, ānanda, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;
A monk who has these seven qualifications for graduation is qualified to be called a ‘graduate monk’. This is so whether they have lived the full and pure spiritual life for twelve years,
catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya;
twenty-four years,
chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāya, aṭṭhacattārīsañcepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃvacanāyā”ti.
thirty-six years, or forty-eight years.”

7..5.. - AN 7 vagga 5 Mahāyañña: A Great Sacrifice

5. Mahāyaññavagga
5. A Great Sacrifice
Aṅguttara Nikāya 7
Numbered Discourses 7

7.44 - AN 7.44 Sattaviññāṇaṭṭhiti: Planes of Consciousness

44. Sattaviññāṇaṭṭhitisutta
44. Planes of Consciousness
“Sattimā, bhikkhave, viññāṇaṭṭhitiyo.
“monks, there are these seven planes of consciousness.
Katamā satta?
What seven?
Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.
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.
Ayaṃ paṭhamā viññāṇaṭṭhiti. (1)
This is the first plane of consciousness.
Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.
There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti. (2)
This is the second plane of consciousness.
Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.
There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti. (3)
This is the third plane of consciousness.
Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.
There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthā viññāṇaṭṭhiti. (4)
This is the fourth plane of consciousness.
Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.
There are sentient beings that have gone totally beyond perceptions of form. With the ending 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.
Ayaṃ pañcamā viññāṇaṭṭhiti. (5)
This is the fifth plane of consciousness.
Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.
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.
Ayaṃ chaṭṭhā viññāṇaṭṭhiti. (6)
This is the sixth plane of consciousness.
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.
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.
Ayaṃ sattamā viññāṇaṭṭhiti. (7)
This is the seventh plane of consciousness.
Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo”ti.
These are the seven planes of consciousness.”

7.45 - AN 7.45 Samādhiparikkhāra: Prerequisites for undistractible-lucidity

45. Samādhiparikkhārasutta
45. Prerequisites for undistractible-lucidity
“Sattime, bhikkhave, samādhiparikkhārā.
“monks, there are these seven prerequisites for undistractible-lucidity.
Katame satta?
What seven?
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.
Right view, right thought, right speech, right action, right livelihood, right effort, and right rememberfulness.
Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā, ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.
Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.”

7.46 - AN 7.46 Paṭhamaaggi: Fires (1st)

46. Paṭhamaaggisutta
46. Fires (1st)
“Sattime, bhikkhave, aggī.
“monks, there are these seven fires.
Katame satta?
What seven?
Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi—
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 teacher’s offering. And a wood fire.
ime kho, bhikkhave, satta aggī”ti.
These are the seven fires.”

7.47 - AN 7.47 Dutiyaaggi: Fires (2nd)

47. Dutiyaaggisutta
47. Fires (2nd)
Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti.
Now at that time the brahmin Uggatasarīra had prepared a large sacrifice.
Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice.
Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
“I’ve also heard this, brahmin.”
Dutiyampi kho uggatasarīro brāhmaṇo … pe …
For a second time …
tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:
and third time Uggatasarīra said to the Buddha:
“sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
“Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.”
“Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
“I’ve also heard this, brahmin.”
“Tayidaṃ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ”.
“Then Master Gotama and I are in total agreement in this matter.”
Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca:
When he said this, Venerable Ānanda said to Uggatasarīra:
“na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā:
“Brahmin, you shouldn’t ask the Buddha in this way.
‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan’ti.
Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā:
You should ask in this way:
‘ahañhi, bhante, aggiṃ ādātukāmo, yūpaṃ ussāpetukāmo.
‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post.
Ovadatu maṃ, bhante, bhagavā.
May the Buddha please advise
Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’”ti.
and instruct me. It will be for my lasting welfare and happiness.’”
Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:
Then Uggatasarīra said to the Buddha:
“ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo.
“Sir, I want to kindle the sacrificial fire and raise the sacrificial post.
Ovadatu maṃ bhavaṃ gotamo.
May Master Gotama please advise
Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.
and instruct me. It will be for my lasting welfare and happiness.”
“Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.
“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering.
Katamāni tīṇi?
What three?
Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ.
The knives of the body, speech, and mind.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi:
Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti.
‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.
Thinking, ‘May I make merit’, one makes bad karma. 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.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.
Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati:
Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti.
‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.
Thinking, ‘May I make merit’, one makes bad karma. 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.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.
Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati usabhā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya.
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.
So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati.
Thinking, ‘May I make merit’, one makes bad karma. 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.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.
Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering.
Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.
Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.
Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.
Brahmin, these three fires should be given up and rejected, not cultivated.
Katame tayo?
What three?
Rāgaggi, dosaggi, mohaggi.
The fires of greed, hate, and delusion.
Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo?
And why should the fire of greed be given up and rejected, not cultivated?
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
A greedy person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.
That’s why the fire of greed should be given up and rejected, not cultivated.
Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo?
And why should the fire of hate be given up and rejected, not cultivated?
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
A hateful person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.
That’s why the fire of hate should be given up and rejected, not cultivated.
Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo?
And why should the fire of delusion be given up and rejected, not cultivated?
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
A deluded person does bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo.
That’s why the fire of delusion should be given up and rejected, not cultivated.
Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.
These three fires should be given up and rejected, not cultivated.
Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.
Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them.
Katame tayo?
What three?
Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.
The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a teacher’s offering.
Katamo ca, brāhmaṇa, āhuneyyaggi?
And what is the fire of those worthy of offerings dedicated to the gods?
Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi.
Your mother and father are called the fire of those worthy of offerings dedicated to the gods.
Taṃ kissa hetu?
Why is that?
Atohayaṃ, brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
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.
Katamo ca, brāhmaṇa, gahapataggi?
And what is the fire of a householder?
Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa, gahapataggi.
Your children, partners, bondservants, workers, and staff are called a householder’s fire.
Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Katamo ca, brāhmaṇa, dakkhiṇeyyaggi?
And what is the fire of those worthy of a teacher’s offering?
Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi.
The ascetics and brahmins who avoid 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 teacher’s offering.
Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.
So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.
Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.
You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them.
Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.
But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimous-observation, nirvana'd, or put aside.”
Evaṃ vutte, uggatasarīro brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Uggatasarīra said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi.
Master 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!
Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatan”ti.
May they eat grass and drink cool water and enjoy a cool breeze!”

7.48 - AN 7.48 Paṭhamasaññā: Perceptions in Brief

48. Paṭhamasaññāsutta
48. Perceptions in Brief
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.
“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā satta?
What seven?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”

7.49 - AN 7.49 Dutiyasaññā: Perceptions in Detail

        AN 7.49.1 - (Asubha saññā: foulness → beauty)
        AN 7.49.2 - (Maraṇa saññā: death → attachment to life)
        AN 7.49.3 - (Āhāre paṭikūla-saññā: food repulsiveness → attachment to tasty food)
        AN 7.49.4 - (Sabba-loke an-abhi-rata-saññā: dissatisfaction with world → attraction to world’s shiny things)
        AN 7.49.5 - (Anicca-saññā: impermanence → possessions, honor, fame)
        AN 7.49.6 - (Anicce dukkha-saññā: impermanence, suffering → danger of sloth, etc. )
        AN 7.49.7 - (Dukkhe anatta-saññā: suffering, not self → identity)

49. Dutiyasaññāsutta
49. Perceptions in Detail
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.
“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
Katamā satta?
What seven?
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.

7.49.1 - (Asubha saññā: foulness → beauty)

‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti.
‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?
That’s what I said, but why did I say it?
Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a monk 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 equanimous-observation or revulsion become stabilized.
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.
It’s like a chicken’s feather or a strip of sinew thrown in a fire. It shrivels up, shrinks up, rolls up, and doesn’t stretch out.
Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
In the same way, when a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …
Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
If a monk often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed,
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
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.’
Itiha tattha sampajāno hoti.
In this way they are aware of the situation.
Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
But if a monk often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse …
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
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.’
Itiha tattha sampajāno hoti.
In this way they are aware of the situation.
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)
That’s what I said, and this is why I said it.

7.49.2 - (Maraṇa saññā: death → attachment to life)

‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ?
‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a monk often meditates with a mind reinforced with the perception of death, their mind draws back from attachment to life. …
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)
That’s what I said, and this is why I said it.

7.49.3 - (Āhāre paṭikūla-saññā: food repulsiveness → attachment to tasty food)

‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a monk often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati, na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.
Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato rasataṇhāya cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)
That’s what I said, and this is why I said it.

7.49.4 - (Sabba-loke an-abhi-rata-saññā: dissatisfaction with world → attraction to world’s shiny things)

‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati … pe …
When a monk 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. …
seyyathāpi bhikkhave … pe … patilīyati patikuṭati pativattati, na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.
Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato lokacitresu cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)
That’s what I said, and this is why I said it.

7.49.5 - (Anicca-saññā: impermanence → possessions, honor, fame)

‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.
When a monk often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …
Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati.
Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati … pe … upekkhā vā pāṭikulyatā vā saṇṭhāti.
Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;
veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)
That’s what I said, and this is why I said it.

7.49.6 - (Anicce dukkha-saññā: impermanence, suffering → danger of sloth, etc. )

‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
When a monk often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a ardent perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and unreflectiveness, like a killer with a drawn sword. …
Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake.
Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
Itiha tattha sampajāno hoti.
‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)
That’s what I said, and this is why I said it.

7.49.7 - (Dukkhe anatta-saññā: suffering, not self → identity)

‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.
‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it?
Kiñcetaṃ paṭicca vuttaṃ?
Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.
When a monk often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed.
Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.
If a monk often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed,
Veditabbametaṃ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.
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.’
Itiha tattha sampajāno hoti.
In this way they are aware of the situation.
Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttaṃ.
But if a monk often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed,
Veditabbametaṃ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.
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.’
Itiha tattha sampajāno hoti.
In this way they are aware of the situation.
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,
‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (7)
That’s what I said, and this is why I said it.
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.
These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.”
(end of sutta⏹️)

7.50 - AN 7.50 Methuna: Sex

50. Methunasutta
50. Sex
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“bhavampi no gotamo brahmacārī paṭijānātī”ti?
“Does Master Gotama claim to be celibate?”
“Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya:
“Brahmin, if anyone should be rightly said to
‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti, mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya:
live the celibate life uncorrupted, unflawed, unblemished, untainted, full and pure, it’s me.”
‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’”ti.
“Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī”ti?
“But what, Master Gotama, is there a corruption, flaw, blemish, or taint in celibacy?”
“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati;
“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female.
api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati.
However, they consent to being anointed, massaged, bathed, and rubbed by a female.
So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy it and like it and find it satisfying.
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.
This is a corruption, flaw, blemish, or taint in celibacy.
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati, saṃyutto methunena saṃyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. (1)
This is called one who lives the celibate life impurely, tied to the fetter 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.
Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati;
Furthermore, an ascetic of brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing.
api ca kho mātugāmena saddhiṃ sañjagghati saṅkīḷati saṅkelāyati … pe …. (2)
However, they giggle and play and have fun with females. …
Napi mātugāmena saddhiṃ sañjagghati saṅkīḷati saṅkelāyati;
api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati … pe …. (3)
they gaze into a female’s eyes. …
Napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati;
api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā … pe …. (4)
they listen through a wall or rampart to the sound of females laughing or chatting or singing or crying. …
Napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā;
api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati … pe …. (5)
they recall when they used to laugh, chat, and have fun with females …
Napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati;
api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ … pe …. (6)
they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …
Napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ;
They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti.
However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy it and like it and find it satisfying.
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.
This is a corruption, flaw, blemish, or taint in celibacy.
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. (7)
This is called one who lives the celibate life impurely, tied to the fetter 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.
Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ samanupassiṃ, neva tāvāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I saw that these seven sexual fetters—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 Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ, athāhaṃ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
But when I saw that these seven sexual fetters—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
‘Ñāṇañca pana me dassanaṃ udapādi,
Knowledge and vision arose in me:
akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

7.51 - AN 7.51 Saṃyoga: Bound and Unbound

51. Saṃyogasutta
51. Bound and Unbound
“Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.
“monks, I will teach you an exposition of The Dharma on the bound and the unbound.
Taṃ suṇātha … pe …
Listen and pay close attention, I will speak.
katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?
And what is the exposition of The Dharma on connection and disconnection?
Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti—
A woman focusses on her own femininity:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.
her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
Sā tattha rajjati tatrābhiramati.
She’s stimulated by this and takes pleasure in it.
Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti—
So she focusses on the masculinity of others:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.
masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
Sā tattha rajjati tatrābhiramati.
She’s stimulated by this and takes pleasure in it.
Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati.
So she desires to bond with another.
Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.
And she desires the pleasure and happiness that comes from such a bond.
Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā.
Sentient beings who are attached to their femininity are bound to men.
Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.
This is how a woman does not transcend her femininity.
Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti—
A man focusses on his own masculinity:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.
his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
So tattha rajjati tatrābhiramati.
He’s stimulated by this and takes pleasure in it.
So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti—
So he focusses on the femininity of others:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.
feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
So tattha rajjati tatrābhiramati.
He’s stimulated by this and takes pleasure in it.
So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati.
So he desires to bond with another.
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.
And he desires the pleasure and happiness that comes from such a bond.
Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā.
Sentient beings who are attached to their masculinity are bound to women.
Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati.
This is how a man does not transcend his masculinity.
Evaṃ kho, bhikkhave, saṃyogo hoti.
This is how one is bound.
Kathañca, bhikkhave, visaṃyogo hoti?
And how does one become unbound?
Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti—
A woman doesn’t focus on her own femininity:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.
her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
Sā tattha na rajjati, sā tatra nābhiramati.
She isn’t stimulated by this and takes no pleasure in it.
Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti—
So she doesn’t focus on the masculinity of others:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.
masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
Sā tattha na rajjati, tatra nābhiramati.
She isn’t stimulated by this and takes no pleasure in it.
Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati.
So she doesn’t desire to bond with another.
Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.
Nor does she desire the pleasure and happiness that comes from such a bond.
Itthatte, bhikkhave, anabhiratā sattā purisesu visaṃyogaṃ gatā.
Sentient beings who are not attached to their femininity are not bound to men.
Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.
This is how a woman transcends her femininity.
Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti—
A man doesn’t focus on his own masculinity:
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.
his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment.
So tattha na rajjati, so tatra nābhiramati.
He isn’t stimulated by this and takes no pleasure in it.
So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti—
So he doesn’t focus on the femininity of others:
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.
feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment.
So tattha na rajjati, tatra nābhiramati.
He isn’t stimulated by this and takes no pleasure in it.
So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati.
So he doesn’t desire to bond with another.
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.
Nor does he desire the pleasure and happiness that comes from such a bond.
Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā.
Sentient beings who are not attached to their masculinity are not bound to women.
Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati.
This is how a man transcends his masculinity.
Evaṃ kho, bhikkhave, visaṃyogo hoti.
This is how one is unbound.
Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo”ti.
This is the exposition of The Dharma on connection and disconnection.”

7.52 - AN 7.52 Dānamahapphala: A Very Fruitful Gift

52. Dānamahapphalasutta
52. A Very Fruitful Gift
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ:
Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him:
“cirassutā no, bhante, bhagavato sammukhā dhammīkathā.
“Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.
It would be good if we got to hear a Dhamma talk from the Buddha.”
“Tenahāvuso, tadahuposathe āgaccheyyātha,
“Well then, reverends, come on the next sabbath day.
appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti.
Hopefully you’ll get to hear a Dhamma talk from the Buddha.”
“Evaṃ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.
Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side.
Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha:
“Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;
“Sir, could it be that someone gives a gift and it is not very fruitful or beneficial,
siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?
while someone else gives exactly the same gift and it is very fruitful and beneficial?”
“Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;
“Indeed it could, Sāriputta.”
siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
“Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ;
“Sir, what is the cause, what is the reason for this?”
ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?
“Idha, sāriputta, ekacco sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti.
“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’.
So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti?
What do you think, Sāriputta, don’t some people give gifts in this way?”
“Evaṃ, bhante”.
“Yes, sir.”
“Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti.
“Sāriputta, someone who gives a gift as an investment,
So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati.
when their body breaks up, after death, is reborn in the company of the gods of the Four Great Kings.
So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ. (1)
When that deed, success, fame, and dominion is spent they return to this state of existence.
Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti;
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’.
api ca kho ‘sāhu dānan’ti dānaṃ deti … pe …. (2)
But they give a gift thinking, ‘It’s good to give’ …
Napi ‘sāhu dānan’ti dānaṃ deti;
api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti … pe …. (3)
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 tradition.’ …
Napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti;
api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti … pe …. (4)
They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …
Napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti;
api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—
They give a gift thinking, ‘The brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu.
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti … pe …. (5)
Just as they performed great sacrifices, I will share a gift.’ …
Napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti;
api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti … pe …. (6)
They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
Napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti;
They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’
api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti.
But they give a gift thinking, ‘This is an adornment and requisite for the mind.’
So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.
They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti?
What do you think, Sāriputta, don’t some people give gifts in this way?”
“Evaṃ, bhante”.
“Yes, sir.”
“Tatra, sāriputta, yvāyaṃ na heva sāpekho dānaṃ deti;
“Sāriputta, someone who gives gifts, not for any other reason,
na patibaddhacitto dānaṃ deti;
na sannidhipekho dānaṃ deti;
na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti;
napi ‘sāhu dānan’ti dānaṃ deti;
napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti;
napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti;
napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ—
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti;
napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti;
api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti.
but thinking, ‘This is an adornment and requisite for the mind’,
So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
when their body breaks up, after death, is reborn among the gods of Brahmā’s Group.
So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. (7)
When that deed, success, fame, and dominion is spent they are a non-returner; they do not return to this state of existence.
Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ.
This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti.
while someone else gives exactly the same gift and it is very fruitful and beneficial.”

7.53 - AN 7.53 Nandamātā: Nanda’s Mother

53. Nandamātāsutta
53. Nanda’s Mother
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṃghena saddhiṃ.
At one time Venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of monks.
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsati.
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 Beyond”.
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.
And at that time the great king Vessavaṇa was on his way from the north to the south on some business.
Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.
He heard Nanda’s Mother reciting, and stood waiting for her to finish.
Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi.
Then when her recital was over she fell silent.
Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi:
Then, knowing she had finished, Vessavaṇa applauded, saying:
“sādhu, bhagini, sādhu, bhaginī”ti.
“Good, sister! Good, sister!”
“Ko paneso, bhadramukhā”ti?
“But who might you be, my dear?”
“Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā”ti.
“Sister, I am your brother Vessavaṇa, the great king.”
“Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan”ti.
“Good, my dear! Then may my recital of The Dharma be my offering to you as my guest.”
“Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.
‘Good, sister! And let this also be your offering to me as your guest.
Sveva sāriputtamoggallānappamukho bhikkhusaṃgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṃghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.
Tomorrow, the monk Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me.
Etañceva me bhavissati ātitheyyan”ti.
Then that will also be your offering to me as your guest.”
Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi.
And when the night had passed the lay woman Nanda’s Mother had a variety of delicious foods prepared in her own home.
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari.
Then the Saṅgha of monks headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa.
Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi:
Then Nanda’s Mother addressed a man:
“ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi:
“Please, mister, go to the monastery and announce the time to the Saṅgha, saying:
‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan’”ti.
‘Sirs, it’s time. The meal is ready in the house of the lady Nanda’s Mother.’”
“Evaṃ, ayye”ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi:
“Yes, Ma’am,” that man replied, and he did as she said.
“kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan”ti.
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
And then the Saṅgha of monks 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 seat spread outs.
Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Nanda’s Mother served and satisfied them with her own hands with a variety of delicious foods.
Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.
When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side.
Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca:
Sāriputta said to her:
“ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī”ti?
“Nanda’s Mother, who told you that the Saṅgha of monks was about to arrive?”
“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ.
“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Beyond’, and then I fell silent.
Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi:
Then the great king Vessavaṇa, knowing I had finished, applauded me:
‘sādhu, bhagini, sādhu, bhaginī’ti.
‘Good, sister! Good, sister!’
‘Ko paneso, bhadramukhā’ti?
I asked: ‘But who might you be, my dear?’
‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti.
‘Sister, I am your brother Vessavaṇa, the great king.’
‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan’ti.
‘Good, my dear! Then may my recital of The Dharma be my offering to you as my guest.’
‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.
‘Good, sister! And let this also be your offering to me as your guest.
Sveva sāriputtamoggallānappamukho bhikkhusaṃgho akatapātarāso veḷukaṇḍakaṃ āgamissati, tañca bhikkhusaṃghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.
Tomorrow, the monk Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the teacher’s offering to me.
Etañceva me bhavissati ātitheyyan’ti.
Then that will also be your offering to me as your guest.’
Yadidaṃ, bhante, dāne puññañca puññamahī ca taṃ vessavaṇassa mahārājassa sukhāya hotū”ti.
And so, sir, may the merit and the growth of merit in this gift be for the happiness of the great king Vessavaṇa.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.
“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma vessavaṇena mahārājena evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī”ti. (1)
that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.
“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.
there is another.
Idha me, bhante, nando nāma ekaputtako piyo manāpo.
I had an only son called Nanda who I loved dearly.
Taṃ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṃ.
The rulers forcibly abducted him on some pretext and had him executed.
Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.
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.”
“Acchariyaṃ, nandamāte, abbhutaṃ nandamāte.
“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (2)
that you purify even the arising of a thought.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.
“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.
there is another.
Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno.
When my husband passed away he was reborn in one of the realms of spirits.
So me teneva purimena attabhāvena uddassesi.
He revealed to me his previous life-form.
Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathattan”ti.
But I can’t recall getting upset on that account.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.
“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (3)
that you purify even the arising of a thought.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.
“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.
there is another.
Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṃ manasāpi aticaritā, kuto pana kāyenā”ti.
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.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte.
“It’s incredible, Nanda’s Mother, it’s amazing
Yatra hi nāma cittuppādampi parisodhessasī”ti. (4)
that you purify even the arising of a thought.”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.
“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.
there is another.
Yadāhaṃ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā”ti.
Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (5)
“It’s incredible, Nanda’s Mother, it’s amazing!”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.
“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.
there is another.
Idhāhaṃ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
As the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.
And with the fading away of mental-joy, I enter and remain in the third jhāna, where I meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmī”ti.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (6)
“It’s incredible, Nanda’s Mother, it’s amazing!”
“Na kho me, bhante, eseva acchariyo abbhuto dhammo.
“Sir, this is not my only incredible and amazing quality;
Atthi me aññopi acchariyo abbhuto dhammo.
there is another.
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.
Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti. (7)
“It’s incredible, Nanda’s Mother, it’s amazing!”
Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.
Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he got up from his seat and left.

7..6.. - AN 7 vagga 6 Abyākata: The Undeclared Points

6. Abyākatavagga
6. The Undeclared Points

7.54 - AN 7.54 Abyākata: The Undeclared Points

54. Abyākatasutta
54. The Undeclared Points
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?
“Sir, what is the cause, what is the reason why an educated noble-one's-disciple has no doubts regarding the undeclared points?”
“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu.
“monk, it’s due to the cessation of views that an educated noble-one's-disciple has no doubts regarding the undeclared points.
‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;
‘A Realized One exists after death’: this is a misconception.
‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;
‘A Realized One doesn’t exist after death’: this is a misconception.
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ;
‘A Realized One both exists and doesn’t exist after death’: this is a misconception.
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ.
‘A Realized One neither exists nor doesn’t exist after death’: this is a misconception.
Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti.
An uneducated ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation.
Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
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.
Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti.
An educated noble-one's-disciple does understand views, their origin, their cessation, and the practice that leads to their cessation.
Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi.
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.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti;
Knowing and seeing this, an educated noble-one's-disciple does not answer: ‘A Realized One exists after death’,
‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti;
‘a Realized One doesn’t exist after death’,
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti;
‘a Realized One both exists and doesn’t exist after death’,
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti.
‘a Realized One neither exists nor doesn’t exist after death.’
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu.
Knowing and seeing this, an educated noble-one's-disciple does not declare the undeclared points.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.
Knowing and seeing this, an educated noble-one's-disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.
‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ … pe …
‘A Realized One exists after death’: this is just about craving. …
saññāgatametaṃ … pe …
it’s just about perception …
maññitametaṃ … pe …
it’s a concept …
papañcitametaṃ … pe …
it’s a proliferation …
upādānagatametaṃ … pe …
it’s just about grasping …
‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;
‘A Realized One exists after death’: this is a regret.
‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;
‘A Realized One doesn’t exist after death’: this is a regret.
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso;
‘A Realized One both exists and doesn’t exist after death’: this is a regret.
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso.
‘A Realized One neither exists nor doesn’t exist after death’: this is a regret.
Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti.
An uneducated ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation.
Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.
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.
Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti.
An educated noble-one's-disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation.
Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā … pe … dukkhasmāti vadāmi.
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.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti … pe …
Knowing and seeing this, an educated noble-one's-disciple does not answer: ‘A Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti.
‘a Realized One neither exists nor doesn’t exist after death.’
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu.
Knowing and seeing this, an educated noble-one's-disciple does not declare the undeclared points.
Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.
Knowing and seeing this, an educated noble-one's-disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points.
Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti.
This is the cause, this is the reason why an educated noble-one's-disciple has no doubts regarding the undeclared points.”

7.55 - AN 7.55 Purisagati: Places People Are Reborn

55. Purisagatisutta
55. Places People Are Reborn
“Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ.
“monks, I will teach you seven places people are reborn, and nirvana by not grasping.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” the monks replied.
Bhagavā etadavoca:
The Buddha said this:
“katamā ca, bhikkhave, satta purisagatiyo?
“And what are the seven places people are reborn?
Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.
‘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 equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.
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.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.
But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya.
Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be nirvana'd.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (1)
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.
‘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 equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.
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.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.
But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya.
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (2)
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya.
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd just before landing.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. (3)
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd upon landing.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya.
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be nirvana'd on landing.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. (4)
With the ending of the five lower fetters they’re nirvana'd upon landing.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd without extra effort.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya.
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.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.
There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. (5)
With the ending of the five lower fetters they’re nirvana'd without extra effort.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd with extra effort.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya.
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.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.
There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. (6)
With the ending of the five lower fetters they’re nirvana'd with extra effort.
Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.
‘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 equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.
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.
Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.
But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya.
Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs.
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṃ vā pathantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya.
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 nirvana'd for lack of fuel.
Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
In the same way, a monk who practices like this …
‘no cassa no ca me siyā … pe …
‘It might not be, and it might not be mine. …’
so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Imā kho, bhikkhave, satta purisagatiyo.
These are the seven places people are reborn.
Katamañca, bhikkhave, anupādāparinibbānaṃ?
And what is nirvana by not grasping?
Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti:
Take a monk who practices like this:
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.
‘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 equanimous-observation.
So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.
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.
Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti.
And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, attachment to life, and ignorance.
So āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ.
This is called nirvana by not grasping.
Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti.
These are the seven places people are reborn, and nirvana by not grasping.”

7.56 - AN 7.56 Tissabrahmā: Tissa the Brahmā

56. Tissabrahmāsutta
56. Tissa the Brahmā
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca:
Then, late at night, a glorious deity, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him:
“etā, bhante, bhikkhuniyo vimuttā”ti.
“Sir, these nuns are freed!”
Aparā devatā bhagavantaṃ etadavoca:
And another deity told the Buddha:
“etā, bhante, bhikkhuniyo anupādisesā suvimuttā”ti.
“Sir, these nuns are well freed without anything left over!”
Idamavocuṃ tā devatā.
This is what that deity said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho tā devatā “samanuñño satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.
Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca:
‘etā, bhante, bhikkhuniyo vimuttā’ti.
Aparā devatā maṃ etadavoca:
‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti.
Idamavocuṃ, bhikkhave, tā devatā.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū”ti.
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.
Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.
Atha kho āyasmato mahāmoggallānassa etadahosi:
He thought:
“katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti:
“Which gods know whether a person has anything left over or not?”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti.
Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm.
Tatrāpi naṃ evaṃ jānanti:
There they knew that
“tisso brahmā mahiddhiko mahānubhāvo”ti.
Tissa the Brahmā was very mighty and powerful.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi.
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 Brahmā realm.
Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.
Tissa saw Moggallāna coming off in the distance,
Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca:
and said to him:
“ehi kho, mārisa moggallāna;
“Come, my good Moggallāna!
svāgataṃ, mārisa moggallāna.
Welcome, my good Moggallāna!
Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.
Sit, my good Moggallāna, this seat is for you.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.
Moggallāna sat down on the seat spread out.
Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi.
Then Tissa bowed to Moggallāna and sat to one side.
Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca:
Moggallāna said to him:
“katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti:
“Which gods know whether a person has anything left over or not?”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?
“Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti:
“The gods of Brahmā’s Group know this.”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.
“Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti:
“But do all of them know this?”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti?
“Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti:
“No, my good Moggallāna, not all of them.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti.
Those gods of Brahmā’s Group who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who don’t truly understand any higher escape:
Tesaṃ na evaṃ ñāṇaṃ hoti:
they don’t know this.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti.
But those gods of Brahmā’s Group who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and authority of Brahmā, and who do truly understand a higher escape:
Tesaṃ evaṃ ñāṇaṃ hoti:
they do know this.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti.
Take a monk who is freed both ways.
Tamenaṃ te devā evaṃ jānanti:
The gods know of them:
‘ayaṃ kho āyasmā ubhatobhāgavimutto.
‘This venerable is freed both ways.
Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā.
As long as their body remains they will be seen by gods and humans.
Kāyassa bhedā na naṃ dakkhanti devamanussā’ti.
But when their body breaks up gods and men will see them no more.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:
This too is how those gods know whether a person has anything left over or not.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti.
Take a monk who is freed by wisdom.
Tamenaṃ te devā evaṃ jānanti:
The gods know of them:
‘ayaṃ kho āyasmā paññāvimutto.
‘This venerable is freed by wisdom.
Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā.
As long as their body remains they will be seen by gods and humans.
Kāyassa bhedā na naṃ dakkhanti devamanussā’ti.
But when their body breaks up gods and men will see them no more.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:
This too is how those gods know whether a person has anything left over or not.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti.
Take a monk who is a direct witness.
Tamenaṃ devā evaṃ jānanti:
The gods know of them:
‘ayaṃ kho āyasmā kāyasakkhī.
‘This venerable is a direct witness.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—
Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.
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 people from good families rightly go forth from the lay life to homelessness.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:
This too is how those gods know whether a person has anything left over or not.
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti.
Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti … pe …
Take a monk who is attained to view. …
saddhāvimutto hoti … pe …
freed by justifiable-trust …
dhammānusārī hoti.
a follower of the Dharmas …
Tamenaṃ te devā evaṃ jānanti:
The gods know of them:
‘ayaṃ kho āyasmā dhammānusārī.
‘This venerable is a follower of the Dharmas.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—
Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.
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 people from good families rightly go forth from the lay life to homelessness.’
Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:
This too is how those gods know whether a person has anything left over or not.”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—brahmaloke antarahito gijjhakūṭe pabbate pāturahosi.
Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared on the Vulture’s Peak.
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and told him what had happened.
“Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti”.
“But Moggallāna, Tissa the Brahmā didn’t teach the seventh person, the signless meditator.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo.
“Now is the time, Blessed One! Now is the time, Holy One!
Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
May the Buddha teach the seventh person, the signless meditator. The monks will listen and remember it.”
“Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, Moggallāna, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi.
“Yes, sir,” Mahāmoggallāna replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.
“Moggallāna, take the case of a monk who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Tamenaṃ te devā evaṃ jānanti:
The gods know of them:
‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.
‘This venerable, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—
Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.
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 people from good families rightly go forth from the lay life to homelessness.’
Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti:
This too is how those gods know whether a person has anything left over or not.”
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

7.57 - AN 7.57 Sīhasenāpati: General Sīha

57. Sīhasenāpatisutta
57. General Sīha
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:
Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:
“sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?
“Sir, can you point out a fruit of giving that’s apparent in the present life?”
“Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, Sīha, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, sīha,
What do you think, Sīha?
idha dve purisā—
Consider two people.
eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato.
One is justifiable-trustless, mean, miserly, and abusive. One is an justifiable-trustful donor who loves charity.
Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ anukampantā anukampeyyuṃ:
Which do you think the perfected ones will show compassion for first?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ anukampantā anukampissanti.
“Why would the perfected ones first show compassion for the person who is justifiable-trustless, miserly, and abusive?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ”. (1)
They’d show compassion first for the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ:
“Which do you think the perfected ones will first approach?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ”. (2)
“They’d first approach the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ:
“Which do you think the perfected ones will receive alms from first?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ”. (3)
“They’d receive alms first from the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ:
“Which do you think the perfected ones will teach the Dhamma to first?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ”. (4)
“They’d first teach the Dhamma to the justifiable-trustful donor who loves charity.”
“Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya:
“Which do you think would get a good reputation?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati.
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya”. (5)
“The justifiable-trustful donor who loves charity would get a good reputation.”
“Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto:
“Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto.
“The justifiable-trustful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.”
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto”. (6)
“Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya:
“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?”
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.
“Why would the person who is justifiable-trustless, miserly, and abusive be reborn in a good place, a heavenly realm?
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. (7)
The justifiable-trustful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi.
When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha,
Ahampi etāni jānāmi.
for I know them too.
Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti.
I’m a giver, a donor, and the perfected ones show compassion for me first.
Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti.
I’m a giver, and the perfected ones approach me first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti.
I’m a giver, and the perfected ones receive alms from me first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti.
I’m a giver, and the perfected ones teach me Dhamma first.
Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato:
I’m a giver, and I have this good reputation:
‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti.
‘General Sīha gives, serves, and attends on the Saṅgha.’
Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ … pe … yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto.
I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi.
When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha,
Ahampi etāni jānāmi.
for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:
But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti.
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this,
Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī”ti.
so I have to rely on justifiable-trust in the Buddha.”
“Evametaṃ, sīha, evametaṃ, sīha.
“That’s so true, Sīha! That’s so true!
Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.
When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.”

7.58 - AN 7.58 Arakkheyya: Nothing to Hide

58. Arakkheyyasutta
58. Nothing to Hide
“Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo.
“monks, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable.
Katamāni cattāri tathāgatassa arakkheyyāni?
What are the four areas where the Realized One has nothing to hide?
Parisuddhakāyasamācāro, bhikkhave, tathāgato;
His bodily behavior is pure.
natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya:
So the Realized One has no bodily misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (1)
‘Don’t let others find this out about me!’
Parisuddhavacīsamācāro, bhikkhave, tathāgato;
His verbal behavior is pure.
natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya:
So the Realized One has no verbal misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (2)
‘Don’t let others find this out about me!’
Parisuddhamanosamācāro, bhikkhave, tathāgato;
His mental behavior is pure.
natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya:
So the Realized One has no mental misconduct to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (3)
‘Don’t let others find this out about me!’
Parisuddhājīvo, bhikkhave, tathāgato;
His livelihood is pure.
natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya:
So the Realized One has no wrong livelihood to hide, thinking:
‘mā me idaṃ paro aññāsī’ti. (4)
‘Don’t let others find this out about me!’
Imāni cattāri tathāgatassa arakkheyyāni.
These are the four areas where the Realized One has nothing to hide.
Katamehi tīhi anupavajjo?
What are the three ways the Realized One is irreproachable?
Svākkhātadhammo, bhikkhave, tathāgato.
The Realized One has explained The Dharma well.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi tvaṃ na svākkhātadhammo’ti.
‘For such and such reasons you haven’t explained The Dharma well.’
Nimittametaṃ, bhikkhave, na samanupassāmi.
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (1)
Since I see no such reason, I live secure, fearless, and assured.
Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā.
I have clearly described the practice that leads to nirvana for my disciples.
Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā … pe … sacchikatvā upasampajja viharantī’ti.
‘For such and such reasons you haven’t clearly described the practice that leads to nirvana for your disciples.’
Nimittametaṃ, bhikkhave, na samanupassāmi.
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (2)
Since I see no such reason, I live secure, fearless, and assured.
Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā … pe … sacchikatvā upasampajja viharanti.
Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati:
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying:
‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti.
‘For such and 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 in this very life, and who live having realized it with their own insight due to the ending of defilements.’
Nimittametaṃ, bhikkhave, na samanupassāmi.
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. (3)
Since I see no such reason, I live secure, fearless, and assured.
Imehi tīhi anupavajjo.
These are the three ways the Realized One is irreproachable.
Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo”ti.
These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.”

7.59 - AN 7.59 Kimila: With Kimbila

59. Kimilasutta
59. With Kimbila
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane.
At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca:
Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?
“What is the cause, sir, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā.
“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, assiduity, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.
This is the cause, this is the reason why the true Dharma does not last long after the final nirvana of the Realized One.”
“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?
“What is the cause, sir, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā.
“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, assiduity, and hospitality after the final nirvana of the Realized One.
Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.
This is the cause, this is the reason why the true Dharma does last long after the final nirvana of the Realized One.”

7.60 - AN 7.60 Sattadhamma: Seven Qualities

60. Sattadhammasutta
60. Seven Qualities
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyya.
“monks, a monk 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 people from good families rightly go forth from the lay life to homelessness.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.
It’s when a monk is justifiable-trustful, ethical, learned, secluded, energetic, rememberful, and wise.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyā”ti.
A monk 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 people from good families rightly go forth from the lay life to homelessness.”

7.61 - AN 7.61 Pacalāyamāna: Nodding Off

61. Pacalāyamānasutta
61. Nodding Off
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti.
Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ.
The Buddha saw him with his clairvoyance that is purified and superhuman.
Disvā—
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.
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.
Nisīdi bhagavā paññatte āsane.
He sat on the seat spread out
Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:
and said to Mahāmoggallāna:
“Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti?
“Are you nodding off, Moggallāna? Are you nodding off?”
“Evaṃ, bhante”.
“Yes, sir.”
“Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi, taṃ saññaṃ mā bahulamakāsi.
“So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy.
Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (1)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi.
But what if that doesn’t work? Then think about and consider The Dharma as you’ve learned and memorized it, examining it with your mind.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (2)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi.
But what if that doesn’t work? Then recite in detail The Dharma as you’ve learned and memorized it.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (3)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi.
But what if that doesn’t work? Then pinch your ears and rub your limbs.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (4)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi.
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.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (5)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi—
But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day,
yathā divā tathā rattiṃ yathā rattiṃ tathā divā.
regardless of whether it’s night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi.
And so, with an open and unenveloped heart, develop a mind that’s full of radiance.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (6)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena.
But what if that doesn’t work? Then walk meditation concentrating on perception of continuity, your faculties directed inwards and your mind not scattered outside.
Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha. (7)
It’s possible that you’ll give up drowsiness in this way.
No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
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—rememberful and aware, and focused on the time of getting up.
Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṃ:
When you wake, you should get up quickly, thinking:
‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti.
‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’
Evañhi te, moggallāna, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ:
So you should train like this:
‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti.
‘I will not approach families with my head swollen with vanity.’
Evañhi te, moggallāna, sikkhitabbaṃ.
That’s how you should train.
Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni.
What happens if a monk approaches families with a head swollen with vanity? Well, families have business to attend to,
Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti:
so people might not notice when a monk arrives. In that case the monk thinks:
‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti.
‘Who on earth has turned this family against me? It seems they don’t like me any more.’
Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.
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 undistractible-lucidity.
Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ:
So you should train like this:
‘na viggāhikakathaṃ kathessāmī’ti.
‘I won’t get into arguments.’
Evañhi te, moggallāna, sikkhitabbaṃ.
That’s how you should train.
Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.
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 undistractible-lucidity.
Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi.
Moggallāna, I don’t praise all kinds of closeness.
Na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi.
Nor do I criticize all kinds of closeness.
Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi.
I don’t praise closeness with laypeople and renunciates.
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ vaṇṇayāmī”ti.
I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.”
Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca:
When he said this, Venerable Moggallāna asked the Buddha:
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?
“Sir, how do you briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”
“Idha, moggallāna, bhikkhuno sutaṃ hoti:
“It’s when a monk has heard:
‘sabbe dhammā nālaṃ abhinivesāyā’ti;
‘Nothing is worth clinging on to.’
evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti:
When a monk has heard that
‘sabbe dhammā nālaṃ abhinivesāyā’ti.
nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.
they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati,
Meditating in this way, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.
That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”

7.62 - AN 7.62 Metta: Don’t Fear Good Deeds

62. Mettasutta
62. Don’t Fear Good Deeds
“Mā, bhikkhave, puññānaṃ bhāyittha.
“monks, don’t fear good deeds.
Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññāni.
For ‘good deeds’ is a term for happiness.
Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ.
I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.
Satta vassāni mettacittaṃ bhāvesiṃ.
I developed a mind of love for seven years.
Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ.
As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again.
Saṃvaṭṭamāne sudāhaṃ, bhikkhave, loke ābhassarūpago homi,
As the cosmos contracted I went to the realm of streaming radiance.
vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.
As it expanded I was reborn in an empty mansion of Brahmā.
Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī.
There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power.
Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo;
I was Sakka, lord of gods, thirty-six times.
anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Many hundreds of times I was a king, a wheel-turning monarch, a just and Dharmic king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ—
These were my seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.
the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā.
I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasinti.
After conquering this land girt by sea, I reigned by dharma, without rod or sword.”
Passa puññānaṃ vipākaṃ,
“See the result of good deeds,
Kusalānaṃ sukhesino;
of skillful deeds, for one seeking happiness.
Mettaṃ cittaṃ vibhāvetvā,
I developed a mind of love
Satta vassāni bhikkhavo;
for seven years, monks.
Sattasaṃvaṭṭavivaṭṭakappe,
For seven eons of expansion and contraction
Nayimaṃ lokaṃ punāgamiṃ.
I didn’t return to this world again.
Saṃvaṭṭamāne lokamhi,
As the world contracted
homi ābhassarūpago;
I went to the realm of streaming radiance.
Vivaṭṭamāne lokasmiṃ,
And when it evolved
suññabrahmūpago ahuṃ.
I went to an empty mansion of Brahmā.
Sattakkhattuṃ mahābrahmā,
Seven times I was a Great Brahmā,
vasavattī tadā ahuṃ;
and at that time I was the wielder of power.
Chattiṃsakkhattuṃ devindo,
Thirty-six times I was lord of gods,
devarajjamakārayiṃ.
acting as ruler of the gods.
Cakkavattī ahuṃ rājā,
Then I was king, a wheel-turning monarch,
jambumaṇḍassa issaro;
ruler of all India.
Muddhāvasitto khattiyo,
An anointed warrior-noble,
manussādhipatī ahuṃ.
I was sovereign of all humans.
Adaṇḍena asatthena,
Without rod or sword,
vijeyya pathaviṃ imaṃ;
I conquered this land.
Asāhasena kammena,
Through non-violent action
samena manusāsi taṃ.
I guided it justly.
Dhammena rajjaṃ kāretvā,
After ruling this realm
asmiṃ pathavimaṇḍale;
by means of dharma,
Mahaddhane mahābhoge,
I was born in a rich family,
aḍḍhe ajāyihaṃ kule.
affluent and wealthy.
Sabbakāmehi sampanne,
It was replete with all sense pleasures,
ratanehi ca sattahi;
and the seven treasures.
Buddhā saṅgāhakā loke,
This was well taught by the Buddhas,
tehi etaṃ sudesitaṃ.
who brings the world together.
Eso hetu mahantassa,
This is the cause of greatness
pathabyo me na vipajjati;
by which one is called a lord of the land.
Pahūtavittūpakaraṇo,
I was a majestic king,
rājā hoti patāpavā.
with lots of property and assets.
Iddhimā yasavā hoti,
Successful and glorious,
jambumaṇḍassa issaro;
I was lord of India.
Ko sutvā nappasīdeyya,
Who would not be inspired by this,
api kaṇhābhijātiyo.
even someone of dark birth.
Tasmā hi attakāmena,
Therefore someone who loves themselves,
mahattamabhikaṅkhatā;
aspiring to transcendence,
Saddhammo garukātabbo,
should respect the true Dharma,
saraṃ buddhānasāsanan”ti.
remembering the instructions of the Buddhas.”

7.63 - AN 7.63 Bhariyā: Kinds of Wives

63. Bhariyāsutta
63. Kinds of Wives
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
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 on the seat spread out.
Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti.
Now at that time people in Anāthapiṇḍika’s home were making a dreadful racket.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?
“Householder, what’s with the people making that dreadful racket in your home? You’d think it was fishermen hauling in a catch!”
“Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā.
“Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family.
Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī”ti.
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.”
Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi:
Then the Buddha addressed Sujātā, saying,
“ehi, sujāte”ti.
“Come, Sujātā.”
“Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca:
“Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Satta kho imā, sujāte, purisassa bhariyāyo.
“Sujātā, a man can have seven kinds of wife.
Katamā satta?
What seven?
Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā.
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 friend, and a wife like a bondservant.
Imā kho, sujāte, satta purisassa bhariyāyo.
These are the kinds of wife that a man can have.
Tāsaṃ tvaṃ katamā”ti?
Which one of these are you?”
“Na kho ahaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief.
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, Sujātā, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paccassosi.
“Yes, sir,” she replied.
Bhagavā etadavoca:
The Buddha said this:
“Paduṭṭhacittā ahitānukampinī,
“With a mind full of hate and no kindness,
Aññesu rattā atimaññate patiṃ;
lusting for others, looking down on her husband,
Dhanena kītassa vadhāya ussukā,
she longs to murder the one who paid the price for her.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Vadhā ca bhariyā’ti ca sā pavuccati. (1)
is called a wife and a murderer.
Yaṃ itthiyā vindati sāmiko dhanaṃ,
A woman’s husband earns his wealth
Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;
by working at a profession, trade, or farming.
Appampi tassa apahātumicchati,
And even if it’s only a little, she wants to take it.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Corī ca bhariyā’ti ca sā pavuccati. (2)
is called a wife and a thief.
Akammakāmā alasā mahagghasā,
She’s an idle glutton who doesn’t want to work.
Pharusā ca caṇḍī duruttavādinī;
Her words are harsh, fierce, and rude.
Uṭṭhāyakānaṃ abhibhuyya vattati,
She rules over him, though he rises early.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Ayyā ca bhariyā’ti ca sā pavuccati. (3)
is called a wife and a lord.
Yā sabbadā hoti hitānukampinī,
She’s always caring and kind,
Mātāva puttaṃ anurakkhate patiṃ;
looking after her husband like a mother her child.
Tato dhanaṃ sambhatamassa rakkhati,
She keeps the wealth that he’s earned secure.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Mātā ca bhariyā’ti ca sā pavuccati. (4)
is called a wife and a mother.
Yathāpi jeṭṭhā bhaginī kaniṭṭhakā,
She respects her husband
Sagāravā hoti sakamhi sāmike;
as a younger sister respects her elder.
Hirīmanā bhattuvasānuvattinī,
Conscientious, she does what her husband says.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Bhaginī ca bhariyā’ti ca sā pavuccati. (5)
is called a wife and a sister.
Yācīdha disvāna patiṃ pamodati,
She’s delighted to see him,
Sakhī sakhāraṃva cirassamāgataṃ;
like one reunited with a long-lost friend.
Koleyyakā sīlavatī patibbatā,
She’s well-raised, virtuous, and devoted.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Sakhī ca bhariyā’ti ca sā pavuccati. (6)
is called a wife and a friend.
Akkuddhasantā vadhadaṇḍatajjitā,
She has no anger when threatened with violence by the rod.
Aduṭṭhacittā patino titikkhati;
Without hate or anger,
Akkodhanā bhattuvasānuvattinī,
she endures her husband and does what he says.
Yā evarūpā purisassa bhariyā;
A man’s wife of this sort
‘Dāsī ca bhariyā’ti ca sā pavuccati. (7)
is called a wife and a bondservant.
Yācīdha bhariyā vadhakāti vuccati,
The kinds of wives here called
‘Corī ca ayyā’ti ca yā pavuccati;
murderer, thief, and lord;
Dussīlarūpā pharusā anādarā,
unethical, harsh, and lacking regard for others,
Kāyassa bhedā nirayaṃ vajanti tā. (1–3.)
when their body breaks up they go to hell.
Yācīdha mātā bhaginī sakhīti ca,
But the kinds of wives here called
‘Dāsī ca bhariyā’ti ca sā pavuccati;
mother, sister, friend, and bondservant;
Sīle ṭhitattā cirarattasaṃvutā,
steadfast in their own morality, restrained for a long time,
Kāyassa bhedā sugatiṃ vajanti tāti. (4–7.)
when their body breaks up they go to a good place.”
Imā kho, sujāte, satta purisassa bhariyāyo.
Sujātā, these are the seven kinds of wife that a man can have.
Tāsaṃ tvaṃ katamā”ti?
Which one of these are you?”
“Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū”ti.
“Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

7.64 - AN 7.64 Kodhana: Angry

64. Kodhanasutta
64. Angry
“Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.
“monks, these seven things that please and assist an enemy happen to an angry woman or man.
Katame satta?
What seven?
Idha, bhikkhave, sapatto sapattassa evaṃ icchati:
Firstly, an enemy wishes for an enemy:
‘aho vatāyaṃ dubbaṇṇo assā’ti.
‘If only they’d become ugly!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.
Because an enemy doesn’t like to have a beautiful enemy.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano;
An angry person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.
atha kho so dubbaṇṇova hoti kodhābhibhūto.
Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (1)
This is the first thing that pleases and assists an enemy which happens to an angry woman or man.
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:
Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ dukkhaṃ sayeyyā’ti.
‘If only they’d sleep badly!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati.
Because an enemy doesn’t like to have an enemy who sleeps well.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne;
An angry person, 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.
atha kho so dukkhaññeva seti kodhābhibhūto.
Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (2)
This is the second thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:
Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na pacurattho assā’ti.
‘If only they don’t get all they need!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati.
Because an enemy doesn’t like to have an enemy who gets all they need.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati.
When an angry person, 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.’
Tassime dhammā aññamaññaṃ vipaccanīkā gahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa.
When an angry person get these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.
Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (3)
This is the third thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:
Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na bhogavā assā’ti.
‘If only they weren’t wealthy!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa bhogavatāya nandati.
Because an enemy doesn’t like to have an enemy who is wealthy.
Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa.
When a person is angry, 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.
Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (4)
This is the fourth thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:
Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na yasavā assā’ti.
‘If only they weren’t famous!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa yasavatāya nandati.
Because an enemy doesn’t like to have a famous enemy.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṃsati kodhābhibhūto.
When a person is angry, overcome and overwhelmed by anger, any fame they have acquired by assiduity falls to dust.
Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (5)
This is the fifth thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:
Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ na mittavā assā’ti.
‘If only they had no friends!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa mittavatāya nandati.
Because an enemy doesn’t like to have an enemy with friends.
Kodhanaṃ, bhikkhave, purisapuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṃ.
When a person is angry, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar.
Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (6)
This is the sixth thing …
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati:
Furthermore, an enemy wishes for an enemy:
‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti.
‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, sapatto sapattassa sugatigamane nandati.
Because an enemy doesn’t like to have an enemy who goes to a good place.
Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
When a person is angry, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā vācāya … pe …
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.”
Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. (7)
This is the seventh thing that pleases and assists an enemy which happens to an angry woman or man.
Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vāti.
These are the seven things that please and assist an enemy which happen to an angry woman or man.”
Kodhano dubbaṇṇo hoti,
“An angry person is ugly
atho dukkhampi seti so;
and they sleep badly.
Atho atthaṃ gahetvāna,
When they get what they need,
anatthaṃ adhipajjati.
they take it to be what they don’t need.
Tato kāyena vācāya,
An angry person
vadhaṃ katvāna kodhano;
kills with body or speech;
Kodhābhibhūto puriso,
overcome with anger,
dhanajāniṃ nigacchati.
they lose their wealth.
Kodhasammadasammatto,
Mad with anger,
āyasakyaṃ nigacchati;
they fall into disgrace.
Ñātimittā suhajjā ca,
Relatives, friends, and loved ones
parivajjanti kodhanaṃ.
avoid an angry person.
Anatthajanano kodho,
Anger creates harm;
kodho cittappakopano;
anger upsets the mind.
Bhayamantarato jātaṃ,
That person doesn’t recognize
taṃ jano nāvabujjhati.
the danger that arises within.
Kuddho atthaṃ na jānāti,
An angry person doesn’t know the good.
kuddho dhammaṃ na passati;
An angry person doesn’t see the truth.
Andhatamaṃ tadā hoti,
When a person is beset by anger,
yaṃ kodho sahate naraṃ.
only blind darkness is left.
Yaṃ kuddho uparodheti,
An angry person destroys with ease
sukaraṃ viya dukkaraṃ;
what was hard to build.
Pacchā so vigate kodhe,
Afterwards, when the anger is spent,
aggidaḍḍhova tappati.
they’re tormented as if burnt by fire.
Dummaṅkuyaṃ padasseti,
Their look betrays their sulkiness
dhūmaṃ dhūmīva pāvako;
like a fire’s smoky plume.
Yato patāyati kodho,
And when their anger flares up,
yena kujjhanti mānavā.
they make others angry.
Nāssa hirī na ottappaṃ,
They have no shame or dread,
na vāco hoti gāravo;
nor any respectful speech.
Kodhena abhibhūtassa,
One overcome by anger
na dīpaṃ hoti kiñcanaṃ.
has no island refuge anywhere.
Tapanīyāni kammāni,
The deeds that torment a man
yāni dhammehi ārakā;
are far from those that are good.
Tāni ārocayissāmi,
I’ll explain them now;
taṃ suṇātha yathā tathaṃ.
listen to this, for it is the truth.
Kuddho hi pitaraṃ hanti,
An angry person slays their father;
hanti kuddho samātaraṃ;
their mother, too, they slay.
Kuddho hi brāhmaṇaṃ hanti,
An angry person slays a saint;
hanti kuddho puthujjanaṃ.
a normal person, too, they slay.
Yāya mātu bhato poso,
A man is raised by his mother,
imaṃ lokaṃ avekkhati;
who shows him the world.
Tampi pāṇadadiṃ santiṃ,
But an angry ordinary person slays
hanti kuddho puthujjano.
even that good woman who gave him life.
Attūpamā hi te sattā,
Like oneself, all sentient beings
attā hi paramo piyo;
hold themselves most dear.
Hanti kuddho puthuttānaṃ,
But angry people kill themselves all kinds of ways,
nānārūpesu mucchito.
distraught for many reasons.
Asinā hanti attānaṃ,
Some kill themselves with swords,
visaṃ khādanti mucchitā;
some, distraught, take poison.
Rajjuyā bajjha mīyanti,
Some hang themselves with rope,
pabbatāmapi kandare.
or fling themselves down a mountain gorge.
Bhūnahaccāni kammāni,
When they commit deeds of destroying life
attamāraṇiyāni ca;
and killing themselves,
Karontā nāvabujjhanti,
they don’t realize what they do,
kodhajāto parābhavo.
for anger leads them to ruin.
Itāyaṃ kodharūpena,
The snare of death in the form of anger
maccupāso guhāsayo;
lies hidden in the heart.
Taṃ damena samucchinde,
You should cut it out by self-control,
paññāvīriyena diṭṭhiyā.
by wisdom, vigor, and right ideas.
Yathā metaṃ akusalaṃ,
An astute person should cut out
samucchindetha paṇḍito;
this unskillful thing.
Tatheva dhamme sikkhetha,
And they’d train in The Dharma in just the same way,
mā no dummaṅkuyaṃ ahu.
not yielding to sulkiness.
Vītakodhā anāyāsā,
Free of anger, with no more despair,
Vītalobhā anussukā;
free of greed, with no more longing,
Dantā kodhaṃ pahantvāna,
tamed, having given up anger,
Parinibbanti anāsavā”ti.
they become nirvana'd without defilements.”

7..7.. - AN 7 vagga 7 Mahā: The Great Chapter

7. Mahāvagga
7. The Great Chapter
Aṅguttara Nikāya 7
Numbered Discourses 7

7.65 - AN 7.65 Hirīottappa: Conscience and Prudence

65. Hirīottappasutta
65. shame and dread
“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro;
“monks, when there is no shame and dread, one who lacks shame and dread has destroyed a vital condition for sense restraint.
indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.
Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati.
Its shoots, bark, softwood, and heartwood would not grow to fullness.
Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro;
In the same way, when there is no shame and dread, a person who lacks shame and dread has destroyed a vital condition for sense restraint.
indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.
sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;
When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right undistractible-lucidity.
sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;
When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disenchantment and dispassion.
nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro;
When there is shame and dread, a person who has fulfilled shame and dread has fulfilled a vital condition for sense restraint.
indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ;
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.
sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;
When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Evamevaṃ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti … pe …
In the same way, when there is shame and dread, a person who has fulfilled shame and dread has fulfilled a vital condition for sense restraint. …
vimuttiñāṇadassanan”ti.
One who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

7.66 - AN 7.66 Sattasūriya: The Seven Suns

66. Sattasūriyasutta
66. The Seven Suns
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane.
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Aniccā, bhikkhave, saṅkhārā;
“monks, conditions are impermanent.
adhuvā, bhikkhave, saṅkhārā;
Conditions are unstable.
anassāsikā, bhikkhave, saṅkhārā.
Conditions are unreliable.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato.
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.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati.
There comes a time when, after a very long period has passed, the rain doesn’t fall. For many years, many hundreds, many thousands, many hundreds of thousands of years no rain falls.
Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti.
When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
evaṃ adhuvā, bhikkhave, saṅkhārā … pe …
so unstable, so unreliable.
alaṃ vimuccituṃ. (1)
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati.
There comes a time when, after a very long period has passed, a second sun appears.
Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti.
When this happens, the streams and pools wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ. (2)
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati.
There comes a time when, after a very long period has passed, a third sun appears.
Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ—
When this happens, the great rivers—
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti.
the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ. (3)
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati.
There comes a time when, after a very long period has passed, a fourth sun appears.
Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ—
When this happens, the great lakes from which the rivers originate—
anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti.
the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ. (4)
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati.
There comes a time when, after a very long period has passed, a fifth sun appears.
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti;
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.
sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṃ saṇṭhāti;
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.
sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi, aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti.
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.
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti;
It’s like the time in the autumn, when the rain falls heavily and water remains here and there in the cow’s hoofprints.
evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti.
In the same way, water in the ocean remains here and there in puddles like cow’s hoofprints.
Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti.
When the fifth sun appears there’s not even enough water in the great ocean to wet a toe-joint.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ. (5)
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati.
There comes a time when, after a very long period has passed, a sixth sun appears.
Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.
When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.
Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṃ dhūmeti sandhūmeti sampadhūmeti;
It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes.
evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti.
In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ. (6)
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati.
There comes a time when, after a very long period has passed, a seventh sun appears.
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti.
When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire.
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati.
And as they blaze and burn the flames are swept by the wind as far as the Brahmā realm.
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti.
Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great heat. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn.
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi.
And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.
Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi;
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi.
In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
evaṃ adhuvā, bhikkhave, saṅkhārā;
so unstable are conditions,
evaṃ anassāsikā, bhikkhave, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ. (7)
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Tatra, bhikkhave, ko mantā ko saddhātā:
monks, who would ever think or believe that
‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?
this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth?
Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.
Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.
He had many hundreds of disciples.
Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.
He taught them the path to rebirth in the company of Brahmā.
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu.
Those who totally understood Sunetta’s Dharmas were—when their body broke up, after death—reborn in a good place, the company of Brahmā.
Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.
Of those who didn’t totally understand Sunetta’s Dharmas, some—when their body broke up, after death—were reborn in the company of the Gods Who Control the Creations of 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 warrior-nobles or brahmins or householders.
Atha kho, bhikkhave, sunettassa satthuno etadahosi:
Then the Teacher Sunetta thought:
‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yannūnāhaṃ uttari mettaṃ bhāveyyan’ti.
‘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?’
Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi.
Then Sunetta developed love for seven years.
Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi.
Having done so he did not return to this world for seven eons of cosmic expansion and contraction.
Saṃvaṭṭamāne sudaṃ, bhikkhave, loke ābhassarūpago hoti.
As the cosmos contracted he went to the realm of streaming radiance.
Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati.
As it expanded he was reborn in an empty mansion of Brahmā.
Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī.
There he was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power.
Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo.
He was Sakka, lord of gods, thirty-six times.
Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Many hundreds of times he was a king, a wheel-turning monarch, a just and Dharmic king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā.
He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi.
After conquering this land girt by sea, he reigned by dharma, without rod or sword.
So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi:
Yet even though Sunetta lived so long, he was not exempt from
‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi.
rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, dejection, and despair, I say.
Taṃ kissa hetu?
Why is that?
Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā.
Because of not understanding and not comprehending four things.
Katamesaṃ catunnaṃ?
What four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā.
Noble ethics, undistractible-lucidity, wisdom, and freedom.
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
(verse)

“Sīlaṃ samādhi paññā ca,
“Ethics, undistractible-lucidity, and wisdom,
vimutti ca anuttarā;
and the supreme freedom:
Anubuddhā ime dhammā,
these things have been understood
gotamena yasassinā.
by Gotama the renowned.
Iti buddho abhiññāya,
And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṃ;
explained this Dharma to the monks.
Dukkhassantakaro satthā,
The Teacher has made an end of suffering;
cakkhumā parinibbuto”ti.
seeing clearly, he is nirvana'd.”
(end of sutta⏹️)

7.67 - AN 7.67 Nagar’-opama: The Simile of the fortress

(2023 SP-FLUENT translation by frankk‍ )
(topic: 7 sa-d-Dhamma🏰 )
    AN 7.67 - AN 7.67 Nagar’-opama: The Simile of the fortress
        AN 7.67.1 - (seven essentials of fortress)
        AN 7.67.2 - (seven essentials leads to 4 types of food)
        AN 7.67.3 – (disciple of noble one has 7 true-☸Dharmas ↔ 7 fortress essentials)
            AN 7.67.3.1 - (saddha/justified-trust → foundation post)
            AN 7.67.3.2 - (hiri/sense-of-shame → moat deep and wide)
            AN 7.67.3.3 - (otappa/fear-of-wrong-doing → patrol path)
            AN 7.67.3.4 - (bahu-suto/learned-much dhamma → many weapons stored)
            AN 7.67.3.5 - (āraddha-viriya/aroused-vigor → large army stationed)
            AN 7.67.3.6 - (sati/remembering → wise gatekeeper)
            AN 7.67.3.7 - (pañña/discernment → ramparts high and thick)
        AN 7.67.4 - (with 7 true-☸Dharmas, 4 jhānas can be obtained easily)
            AN 7.67.4.1 - (j1🌘 first Jhāna → grass, timber, water)
            AN 7.67.4.2 - (j2🌗 second Jhāna → rice, barley)
            AN 7.67.4.3 - (j3🌖 third Jhāna → sesame, green gram, beans)
            AN 7.67.4.4 - (j4🌕 fourth Jhāna → ghee, honey, butter, molasses, salt)

“Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
“monks, a king’s frontier fortress is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty.
Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.
It is then called a king’s frontier fortress that cannot be overrun by external foes and enemies.

7.67.1 - (seven essentials of fortress)

Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti?
With what seven essentials is a fortress well provided?
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī.
Firstly, a fortress has a pillar with deep foundations, firmly embedded, imperturbable and unshakable.
Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (1)
This is the first essential with which a king’s frontier fortress is well provided, to defend those within and repel those outside.
Puna caparaṃ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca.
Furthermore, a fortress has a moat that is deep and wide.
Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (2)
This is the second essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca.
Furthermore, a fortress has a patrol path that is high and wide.
Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (3)
This is the third essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca.
Furthermore, a fortress has stores of many weapons, both projectile and hand-held.
Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (4)
This is the fourth essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ—
Furthermore, many kinds of armed forces reside in a fortress, such as
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā.
elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (5)
This is the fifth essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.
Furthermore, a fortress has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. (6)
This is the sixth essential …
Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca.
Furthermore, a fortress has a wall that’s high and wide, covered with plaster.
Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
This is the seventh essential with which a king’s frontier fortress is well provided, to defend those within and repel those outside.
Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti. (7)
With these seven essentials a fortress is well provided.

7.67.2 - (seven essentials leads to 4 types of food)

Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?
What are the four kinds of sustenance it gets when needed, without trouble or difficulty?
Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (1)
Firstly, a king’s frontier fortress has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside.
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (2)
Furthermore, a king’s frontier fortress has much rice and barley stored up for those within.
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. (3)
Furthermore, a king’s frontier fortress has much food such as sesame, green gram, and black gram stored up for those within.
Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ—
Furthermore, a king’s frontier fortress has much medicine—
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside.
Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4)
These are the four kinds of sustenance it gets when needed, without trouble or difficulty.

7.67.3 – (disciple of noble one has 7 true-☸Dharmas ↔ 7 fortress essentials)

Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
A king’s frontier fortress is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty.
Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.
It is then called a king’s frontier fortress that cannot be overrun by external foes and enemies.
Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
In the same way, a noble-one's-disciple has seven true Dharmas, and they get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato.
They are then called a noble-one's-disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.
Katamehi sattahi saddhammehi samannāgato hoti?
What are the seven true Dharmas that they have?

7.67.3.1 - (saddha/justified-trust → foundation post)

Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Just as a king’s frontier fortress has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way a noble-one's-disciple

saddho hoti,
has justifiable-trust
saddahati tathāgatassa bodhiṃ —
In the Buddha's awakening -
‘iti-pi so bhagavā arahaṃ
‘That Blessed One is perfected,
Sammā-sam-buddho
a fully awakened Buddha,
vijjā-caraṇa-sampanno
accomplished in knowledge and conduct,
su-gato loka-vidū
well gone, knower of the world,
an-uttaro purisa-damma-sārathi
un-surpassed guide for those who wish to train,
satthā deva-manussānaṃ
teacher of gods and humans,
buddho bhagavā’ti —
awakened, blessed.’


Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with justifiable-trust as their pillar gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā paṭhamena saddhammena samannāgato hoti. (1)
This is the first true Dharma they have.

7.67.3.2 - (hiri/sense-of-shame → moat deep and wide)

Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Just as a fortress has a moat that is deep and wide,
Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
In the same way a noble-one's-disciple has a proper sense of shame. They’re ashamed of bad conduct by way of body, speech, and mind, and ashamed of having any bad, unskillful Dharmas.
Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with shame as their moat gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā dutiyena saddhammena samannāgato hoti. (2)
This is the second true Dharma they have.

7.67.3.3 – (otappa/dread wrong-doing → patrol path)

Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Just as a fortress has a patrol path that is high and wide,
Evamevaṃ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.
In the same way a noble-one's-disciple has dread. They dread bad conduct by way of body, speech, and mind, and they dread acquiring any bad, unskillful Dharmas.
Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with dread as their patrol path gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā tatiyena saddhammena samannāgato hoti. (3)
This is the third true Dharma they have.

7.67.3.4 - (bahu-suto/learned-much dhamma → many weapons stored)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Just as a fortress has stores of many weapons, both projectile and hand-held,
Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā.
in the same way a noble-one's-disciple has learning. They remember and keep what they’ve learned. These Dharmas 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 Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with learning as their weapon gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā catutthena saddhammena samannāgato hoti. (4)
This is the fourth true Dharma they have.

7.67.3.5 - (āraddha-viriya/aroused-vigor → large army stationed)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ—
Just as many kinds of armed forces reside in a fortress …
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way a noble-one's-disciple

āraddha-vīriyo viharati
lives with vigor aroused
a-kusalānaṃ dhammānaṃ pahānāya,
for giving up unskillful Dharmas
kusalānaṃ dhammānaṃ upasampadāya,
and gaining skillful ☸Dharmas.
thāmavā daḷha-parakkamo
They’re strong, firm in exertion,
a-nikkhitta-dhuro
not-neglecting-duties
kusalesu dhammesu —
in developing skillful ☸Dharmas -


Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with vigor as their armed forces gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā pañcamena saddhammena samannāgato hoti. (5)
This is the fifth true Dharma they have.

7.67.3.6 - (sati/remembering → wise gatekeeper)

Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Just as a fortress has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way a noble-one's-disciple

satimā hoti
remembers and applies ☸Dharma.
paramena sati-nepakkena samannāgato
They have superior memory and discretion,
cira-katampi cira-bhāsitampi saritā anu-s-saritā —
and can remember and recollect what was done and said long ago.


Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with rememberfulness as their gatekeeper gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā chaṭṭhena saddhammena samannāgato hoti. (6)
This is the sixth true Dharma they have.

7.67.3.7 - (pañña/discernment → ramparts high and thick)

Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.
Just as a fortress has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way a noble-one's-disciple

paññavā hoti
is discerning and wise.
Uday-attha-gāminiyā paññāya samannāgato
They have discernment of arising-and-passing-away,
ariyāya nibbedhikāya,
which is noble and penetrative.
sammā dukkhak-khaya-gāminiyā —
It leads to the righteous destruction of pain and suffering.


Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti;
A noble-one's-disciple with wisdom as their wall gives up the unskillful and develops the skillful,
sāvajjaṃ pajahati, anavajjaṃ bhāveti;
they give up the blameworthy and develop the blameless,
suddhaṃ attānaṃ pariharati.
and they keep themselves pure.
Iminā sattamena saddhammena samannāgato hoti.
This is the seventh true Dharma they have.
Imehi sattahi saddhammehi samannāgato hoti. (7)
These are the seven true Dharmas that they have.

7.67.4 - (with 7 true-☸Dharmas, 4 jhānas can be obtained easily)

7.67.4.1 - (j1🌘 first Jhāna → grass, timber, water)

Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?
And what are the four jhānas—pleasurable living in the present moment that belong to the higher mind—that they get when they want, without trouble or difficulty?
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
Just a king’s frontier fortress has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way a noble-one's-disciple,
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.


attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (1)
This is for their own enjoyment, relief, and comfort, and to reach nirvana.

7.67.4.2 - (j2🌗 second Jhāna → rice, barley)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
Just as a king’s frontier fortress has much rice and barley stored up,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way, a noble-one's-disciple
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.


attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (2)
This is for their own enjoyment, relief, and comfort, and to reach nirvana.

7.67.4.3 - (j3🌖 third Jhāna → sesame, green gram, beans)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
Just as a king’s frontier fortress has much food such as sesame, green gram, and black gram stored up,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way, a noble-one's-disciple
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.


attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. (3)
This is for their own enjoyment, relief, and comfort, and to reach nirvana.

7.67.4.4 - (j4🌕 fourth Jhāna → ghee, honey, butter, molasses, salt)

Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ—
Just as a king’s frontier fortress has much medicine—
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.
ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside,
Evamevaṃ kho, bhikkhave, ariyasāvako
in the same way, a noble-one's-disciple
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.


attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
This is for their own enjoyment, relief, and comfort, and to reach nirvana.
Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4)
These are the four jhānas—pleasurable living in the present moment that belong to the higher mind—which they get when they want, without trouble or difficulty.
(conclusion)

Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
A noble-one's-disciple has seven true Dharmas, and they get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.
They are then called a noble-one's-disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.”
(end of sutta⏹️)

7.68 - AN 7.68 Dhammaññū: One Who Knows the Dharmas

68. Dhammaññūsutta
68. One Who Knows the Dharmas
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.
“A monk with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi sattahi?
What seven?
Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.
It’s when a monk knows the Dharmas, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low.
Kathañca, bhikkhave, bhikkhu dhammaññū hoti?
And how is a monk one who knows the Dharmas?
Idha, bhikkhave, bhikkhu dhammaṃ jānāti—
It’s when a monk knows the Dharmas:
suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
No ce, bhikkhave, bhikkhu dhammaṃ jāneyya—
If a monk did not know these Dharmas,
suttaṃ geyyaṃ … pe … abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya.
they would not be called ‘one who knows the Dharmas’.
Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti—
But because they do know these Dharmas,
suttaṃ geyyaṃ … pe … abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati.
they are called ‘one who knows the Dharmas’.
Iti dhammaññū. (1)
Such is the one who knows the Dharmas.
Atthaññū ca kathaṃ hoti?
And how are they one who knows the meaning?
Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti:
It’s when a monk knows the meaning of this or that statement:
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti.
‘This is what that statement means; that is what this statement means.’
No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya:
If a monk did not know the meaning of this or that statement,
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya.
they would not be called ‘one who knows the meaning’.
Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti:
But because they do know the meaning of this or that statement,
‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati.
they are called ‘one who knows the meaning’.
Iti dhammaññū, atthaññū. (2)
Such is the one who knows the Dharmas and the one who knows the meaning.
Attaññū ca kathaṃ hoti?
And how are they one who knows themself?
Idha, bhikkhave, bhikkhu attānaṃ jānāti:
It’s when a monk knows themself:
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti.
‘This is the extent of my justifiable-trust, ethics, learning, generosity, wisdom, and eloquence.’
No ce, bhikkhave, bhikkhu attānaṃ jāneyya:
If a monk did not know themself,
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya.
they would not be called ‘one who knows themself’.
Yasmā ca, bhikkhave, bhikkhu attānaṃ jānāti:
But because they do know themself,
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati.
they are called ‘one who knows themself’.
Iti dhammaññū, atthaññū, attaññū. (3)
Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself.
Mattaññū ca kathaṃ hoti?
And how are they one who knows moderation?
Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya.
It’s when a monk knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick.
No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya.
If a monk did not know moderation,
Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati.
they would not be called ‘one who knows moderation’.
Iti dhammaññū, atthaññū, attaññū, mattaññū. (4)
Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself, and the one who knows moderation.
Kālaññū ca kathaṃ hoti?
And how are they one who knows the right time?
Idha, bhikkhave, bhikkhu kālaṃ jānāti:
It’s when a monk knows the right time:
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti.
‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’
No ce, bhikkhave, bhikkhu kālaṃ jāneyya:
If a monk did not know the right time,
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya.
they would not be called ‘one who knows the right time’.
Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti:
But because they do know the right time,
‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati.
they are called ‘one who knows the right time’.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū. (5)
Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time.
Parisaññū ca kathaṃ hoti?
And how are they one who knows assemblies?
Idha, bhikkhave, bhikkhu parisaṃ jānāti:
It’s when a monk knows assemblies:
‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā.
‘This is an assembly of warrior-nobles, of brahmins, of householders, or of ascetics.
Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti.
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.’
No ce, bhikkhave, bhikkhu parisaṃ jāneyya:
If a monk did not know assemblies,
‘ayaṃ khattiyaparisā … pe …
evaṃ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya.
they would not be called ‘one who knows assemblies’.
Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti:
But because they do know assemblies,
‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā.
Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati.
they are called ‘one who knows assemblies’.
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū. (6)
Such is the one who knows the Dharmas, the one who knows the meaning, and the one who knows themself, the one who knows moderation, and the one who knows the right time, and the one who knows assemblies.
Puggalaparoparaññū ca kathaṃ hoti?
And how are they one who knows people high and low?
Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti.
It’s when a monk understands people in terms of pairs.
Dve puggalā—
Two people:
eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo.
one likes to see the noble ones, one does not.
Yvāyaṃ puggalo ariyānaṃ na dassanakāmo,
The person who doesn’t like to see the noble ones
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo ariyānaṃ dassanakāmo,
The person who does like to see the noble ones
evaṃ so tenaṅgena pāsaṃso. (7.1)
is praiseworthy in that respect.
Dve puggalā ariyānaṃ dassanakāmā—
Two people like to see the noble ones:
eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo.
one likes to hear the true Dharma, one does not.
Yvāyaṃ puggalo saddhammaṃ na sotukāmo,
The person who doesn’t like to hear the true Dharma
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo saddhammaṃ sotukāmo,
The person who does like to hear the true Dharma
evaṃ so tenaṅgena pāsaṃso. (7.2)
is praiseworthy in that respect.
Dve puggalā saddhammaṃ sotukāmā—
Two people like to hear the true Dharma:
eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti.
one lends an ear to The Dharma, one does not.
Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti,
The person who doesn’t lend an ear to The Dharma
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti,
The person who does lends an ear to The Dharma
evaṃ so tenaṅgena pāsaṃso. (7.3)
is praiseworthy in that respect.
Dve puggalā ohitasotā dhammaṃ suṇanti—
Two people lend an ear to The Dharma:
eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti.
one remembers The Dharma they’ve heard, one does not.
Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti,
The person who doesn’t remember The Dharma they’ve heard
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo sutvā dhammaṃ dhāreti,
The person who does remember The Dharma they’ve heard
evaṃ so tenaṅgena pāsaṃso. (7.4)
is praiseworthy in that respect.
Dve puggalā sutvā dhammaṃ dhārenti—
Two people remember The Dharma they’ve heard:
eko dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati.
one reflects on the meaning of the Dharmas they have remembered, one does not.
Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati,
The person who does not reflect on the meaning of the Dharmas they have remembered
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati,
The person who does reflect on the meaning of the Dharmas they have remembered
evaṃ so tenaṅgena pāsaṃso. (7.5)
is praiseworthy in that respect.
Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti—
Two people reflect on the meaning of the Dharmas they have remembered:
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno.
one understands the meaning and The Dharma and practices accordingly, one understands the meaning and The Dharma but does not practice accordingly.
Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno,
The person who understands the meaning and The Dharma but does not practice accordingly
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno,
The person who understands the meaning and The Dharma and practices accordingly
evaṃ so tenaṅgena pāsaṃso. (7.6)
is praiseworthy in that respect.
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā—
Two people understand the meaning and The Dharma and practice accordingly:
eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca.
one practices to benefit themselves but not others, and one practices to benefit both themselves and others.
Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya,
The person who practices to benefit themselves but not others
evaṃ so tenaṅgena gārayho.
is reprehensible in that respect.
Yvāyaṃ puggalo attahitāya ca paṭipanno parahitāya ca,
The person who practices to benefit both themselves and others
evaṃ so tenaṅgena pāsaṃso. (7.7)
is praiseworthy in that respect.
Evaṃ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti.
That’s how a monk understands people in terms of pairs.
Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti.
That’s how a monk is one who knows people high and low.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
(end of sutta⏹️)

7.69 - AN 7.69 Pāricchattaka: The Shady Orchid Tree

69. Pāricchattakasutta
69. The Shady Orchid Tree
“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:
“monks, when the leaves on the Shady Orchid Tree belonging to the gods of the Thirty-Three turn brown, the gods are elated. They think:
‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’ti. (1)
‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:
When the leaves have fallen, the gods are elated. They think:
‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’ti. (2)
‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:
When the foliage starts to regrow, the gods are elated. They think:
‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’ti. (3)
‘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.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:
When it’s ready to grow flowers and leaves separately, the gods are elated. They think:
‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto bhavissatī’ti. (4)
‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:
When the buds start to form, the gods are elated. They think:
‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto bhavissatī’ti. (5)
‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti:
When the buds have burst, the gods are elated. They think:
‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo bhavissatī’ti. (6)
‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’
Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. (7)
When the Shady Orchid Tree of the gods of the Thirty-Three has fully blossomed, the gods are elated. For four celestial months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation.
Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.
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.
Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (1)
In the same way, when a noble-one's-disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown.
Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (2)
When a noble-one's-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.
Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati,
When a noble-one's-disciple, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the mental-joy and pleasure born of seclusion, while directing-thought and evaluation,
jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (3)
they’re like the Shady Orchid Tree when its foliage starts to regrow.
Yasmiṃ, bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati,
When, as the directed-thought and evaluation are stilled, a noble-one's-disciple enters and remains in the second jhāna, which has the mental-joy and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation,
khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (4)
they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately.
Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati,
When, with the fading away of mental-joy, a noble-one's-disciple enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure’,
kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (5)
they’re like the Shady Orchid Tree when its buds start to form.
Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati,
When, giving up pleasure and pain, and ending former happiness and sadness, a noble-one's-disciple enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness,
korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (6)
they’re like the Shady Orchid Tree when its buds burst.
Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati,
When a noble-one's-disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements,
sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro. (7)
they’re like the Shady Orchid tree when it fully blossoms.
Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi:
At that time the earth gods raised the cry:
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘This venerable named so-and-so, from such-and-such village or town, the pupil 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 in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā … pe …
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …
tāvatiṃsā devā …
the Gods of the Thirty-Three …
yāmā devā …
the Gods of Yama …
tusitā devā …
the Joyful Gods …
nimmānaratī devā …
the Gods Who Love to Create …
paranimmitavasavattī devā …
the Gods Who Control the Creations of Others …
brahmakāyikā devā saddamanussāventi:
the Gods of Brahmā’s Group raised the cry:
‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘This venerable named so-and-so, from such-and-such village or town, the pupil 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 in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchati, ayamānubhāvo khīṇāsavassa bhikkhuno”ti.
And so in a moment, in an instant, the sound soared up to the Brahmā realm.”
(end of sutta⏹️)

7.70 - AN 7.70 Sakkacca: Honor

70. Sakkaccasutta
70. Honor
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as Venerable Sāriputta was in private retreat this thought came to his mind:
“kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti?
“What should a monk honor and respect and rely on, to give up the unskillful and develop the skillful?”
Atha kho āyasmato sāriputtassa etadahosi:
Then he thought:
“satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya.
“A monk should honor and respect and rely on the Teacher …
Dhammaṃ kho, bhikkhu … pe …
The Dharma …
saṃghaṃ kho, bhikkhu … pe …
the Saṅgha …
sikkhaṃ kho, bhikkhu … pe …
the training …
samādhiṃ kho, bhikkhu … pe …
undistractible-lucidity …
appamādaṃ kho, bhikkhu … pe …
assiduity …
paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti.
A monk should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”
Atha kho āyasmato sāriputtassa etadahosi:
Then he thought:
“ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ.
“These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha?
Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca.
Then these qualities will not only be purified in me, but will be better known as purified.
Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ.
Suppose a man were to acquire a gold ornament, pure and bright.
Tassa evamassa:
They’d think:
‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ.
‘My gold ornament is pure and bright. Why don’t I take it to show the smiths?
Evaṃ me ayaṃ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.
Then it will not only be purified, but will be better known as purified.’
Evamevaṃ me ime dhammā parisuddhā pariyodātā, yannūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ.
In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha?
Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti.
Then these qualities will not only be purified in me, but will be better known as purified.”
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
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.
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya.
A monk should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful.
Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya.
A monk should honor and respect and rely on The Dharma …
Saṅghaṃ kho … pe …
the Saṅgha …
sikkhaṃ kho …
the training …
samādhiṃ kho …
undistractible-lucidity …
appamādaṃ kho …
assiduity …
paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti.
A monk should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:
When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
It’s quite impossible for a monk who doesn’t respect the Teacher to respect The Dharma.
Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo. (1–2.)
A monk who disrespects the Teacher disrespects The Dharma.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
It’s quite impossible for a monk who doesn’t respect the Teacher and The Dharma to respect the Saṅgha.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo. (3)
A monk who disrespects the Teacher and The Dharma disrespects the Saṅgha.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, and the Saṅgha to respect the training.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo. (4)
A monk who disrespects the Teacher, The Dharma, and the Saṅgha disrespects the training.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, the Saṅgha, and the training to respect undistractible-lucidity.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo. (5)
A monk who disrespects the Teacher, The Dharma, the Saṅgha, and the training disrespects undistractible-lucidity.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity to respect assiduity.
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo. (6)
A monk who disrespects the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity disrespects assiduity.
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
It’s quite impossible for a monk who doesn’t respect the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity to respect hospitality.
Yo so, bhante, bhikkhu satthari agāravo … pe … appamāde agāravo paṭisanthārepi so agāravo. (7)
A monk who disrespects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity disrespects hospitality.
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)
It’s quite impossible for a monk who does respect the Teacher to disrespect The Dharma. …
So vata, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
Yo so, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo. (7)
A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)
It’s quite possible for a monk who respects the Teacher to respect teaching. …
So vata, bhante, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati.
Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravoti. (7)
A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati … pe …
It’s quite impossible for a monk who doesn’t respect the Teacher to respect The Dharma. …
yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo. (1–6.)
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo. (7)
A monk who disrespects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity disrespects hospitality.
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati … pe … yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)
It’s quite impossible for a monk who does respect the Teacher to disrespect The Dharma. …
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo … pe … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati.
Yo so, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo. (7)
A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo … pe …. (1–6.)
It’s quite possible for a monk who does respect the Teacher to respect The Dharma. …
So vata, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati.
Yo so, sāriputta, bhikkhu satthari sagāravo … pe … appamāde sagāravo paṭisanthārepi so sagāravoti. (7)
A monk who respects the Teacher, The Dharma, the Saṅgha, the training, undistractible-lucidity, and assiduity respects hospitality.
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
(end of sutta⏹️)

7.71 - AN 7.71 Bhāvanā: Committed to Development

71. Bhāvanāsutta
71. Committed to Development
“Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:
“monks, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,
‘If only my mind were freed from the defilements by not grasping!’
atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.
Even so, their mind is not freed from defilements by not grasping.
Taṃ kissa hetu?
Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.
It’s because they’re undeveloped.
Kissa abhāvitattā?
Undeveloped in what?
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
The four kinds of rememberfulness 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.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
But she had not properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya:
Even if that chicken might wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.
Still they can’t break out and hatch safely.
Taṃ kissa hetu?
Why is that?
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
Because she has not properly sat on them to keep them warm and incubated.
Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:
In the same way, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,
‘If only my mind was freed from the defilements by not grasping!’
atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.
Even so, their mind is not freed from defilements by not grasping.
Taṃ kissa hetu?
Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.
It’s because they’re undeveloped.
Kissa abhāvitattā?
Undeveloped in what?
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
The four kinds of rememberfulness 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.
Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:
When a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,
‘If only my mind was freed from the defilements by not grasping!’
atha khvassa anupādāya āsavehi cittaṃ vimuccati.
Even so, their mind is freed from defilements by not grasping.
Taṃ kissa hetu?
Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.
It’s because they’re developed.
Kissa bhāvitattā?
Developed in what?
Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
The four kinds of rememberfulness 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.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
And she properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:
Even if that chicken doesn’t wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.
But still they can break out and hatch safely.
Taṃ kissa hetu?
Why is that?
Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
Because she properly sat on them to keep them warm and incubated.
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:
In the same way, when a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti,
‘If only my mind was freed from the defilements by not grasping!’
atha khvassa anupādāya āsavehi cittaṃ vimuccati.
Even so, their mind is freed from defilements by not grasping.
Taṃ kissa hetu?
Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.
It’s because they’re developed.
Kissa bhāvitattā?
Developed in what?
Catunnaṃ satipaṭṭhānānaṃ … pe … ariyassa aṭṭhaṅgikassa maggassa.
The four kinds of rememberfulness 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.
Seyyathāpi, bhikkhave, phalagaṇḍassa vā phalagaṇḍantevāsikassa vā dissanteva vāsijaṭe aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti: ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṃ hoti.
Suppose a carpenter 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.
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti: ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇan’teva ñāṇaṃ hoti.
In the same way, when a monk 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.
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti, pūtikāni bhavanti.
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 clouds soaked it with rain, the ropes would readily collapse and rot away.
Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī”ti.
In the same way, when a monk is committed to development their fetters readily collapse and rot away.”

7.72 - AN 7.72 Aggikkhandhopama: The Simile of the Bonfire

72. Aggikkhandhopamasutta
72. The Simile of the Bonfire
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ.
While walking along the road, at a certain spot he saw a bonfire burning, blazing and glowing.
Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.
Seeing this he left the road, sat at the root of a tree on a seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtan”ti?
“monks, do you see that bonfire burning, blazing, and glowing?”
“Evaṃ, bhante”ti.
“Yes, sir.”
“Taṃ kiṃ maññatha, bhikkhave?
“What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti?
Which is better—to sit or lie down embracing that bonfire? Or to sit or lie down embracing a girl of the warrior-nobles or brahmins or householders with soft and tender hands and feet?”
“Etadeva, bhante, varaṃ—yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti.
“Sir, it would be much better to sit or lie down embracing a girl of the warrior-nobles or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that bonfire.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā.
“I declare this to you, monks, 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, corrupt, and depraved—to sit or lie down embracing that bonfire.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro … pe … kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (1)
But when such an unethical man sits or lies down embracing a girl of the warrior-nobles 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.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya—sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā”ti?
Which is better—to have a strong man twist a tough 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 stays pressing there? Or to consent to well-to-do warrior-nobles or brahmins or householders bowing down to you?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā … pe … aṭṭhimiñjaṃ āhacca tiṭṭheyyā”ti.
“Sir, it would be much better to consent to well-to-do warrior-nobles or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.”
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā … pe … aṭṭhimiñjaṃ āhacca tiṭṭheyya.
“I declare this to you, monks, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (2)
But when such an unethical man consents to well-to-do warrior-nobles 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.
“Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā”ti?
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 warrior-nobles or brahmins or householders revering you with joined palms?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā”ti.
“Sir, it would be much better to consent to well-to-do warrior-nobles or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya.
“I declare this to you, monks, 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.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (3)
But when such an unethical man consents to well-to-do warrior-nobles or brahmins or householders revering him with joined 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.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti?
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 justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā … pe …
“Sir, it would be much better to enjoy the use of a robe given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders.
saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā”ti.
For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya.
“I declare this to you, monks, 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.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (4)
But when such an unethical man enjoys the use of a robe given in justifiable-trust by well-to-do warrior-nobles 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.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā”ti?
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 alms-food given in justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā”ti.
“Sir, it would be much better to enjoy alms-food given in justifiable-trust by well-to-do warrior-nobles 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.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya—taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya.
“I declare this to you, monks, 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.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (5)
But when such an unethical man enjoy alms-food given in justifiable-trust by well-to-do warrior-nobles 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.
Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā”ti?
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 justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.
“Sir, it would be much better to enjoy the use of beds and chairs given in justifiable-trust by well-to-do warrior-nobles 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.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa … pe … kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā.
“I declare this to you, monks, 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 chair.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (6)
But when such an unethical man enjoys the use of beds and chairs given in justifiable-trust by well-to-do warrior-nobles 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.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho varaṃ—yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā”ti?
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 justifiable-trust by well-to-do warrior-nobles or brahmins or householders?”
“Etadeva, bhante, varaṃ—yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā”ti.
“Sir, it would be much better to enjoy the use of dwellings given in justifiable-trust by well-to-do warrior-nobles 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.”
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa … pe … kasambujātassa yaṃ balavā puriso uddhampādaṃ adhosiraṃ gahetvā … pe … sakimpi tiriyaṃ gaccheyya.
“I declare this to you, monks, 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.
Taṃ kissa hetu?
Why is that?
Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
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.
Yañca kho so, bhikkhave, dussīlo pāpadhammo … pe … kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (7)
But when such an unethical man enjoys the use of dwellings given in justifiable-trust by well-to-do warrior-nobles 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.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.
‘Our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’
Evañhi vo, bhikkhave, sikkhitabbaṃ:
That’s how you should train.
‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;
Considering your own good, monks, is quite enough for you to persist with assiduity.
paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;
Considering the good of others is quite enough for you to persist with assiduity.
ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti.
Considering the good of both is quite enough for you to persist with assiduity.”
Idamavoca bhagavā.
That is what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi.
And while this discourse was being spoken, sixty monks spewed hot blood from their mouths.
Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu:
Sixty monks rejected the training and returned to a lesser life, saying:
“sudukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti.
‘It’s too hard, Blessed One! It’s just too hard!”
Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
And sixty monks were freed from defilements by not grasping.

7.73 - AN 7.73 Sunetta: Sunetta

73. Sunettasutta
73. Sunetta
“Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.
“Once upon a time, monks, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.
He had many hundreds of disciples.
Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.
He taught them the path to rebirth in the company of Brahmā.
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.
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.
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Bhūtapubbaṃ, bhikkhave, mūgapakkho nāma satthā ahosi … pe …
Once upon a time there was a teacher called Mūgapakkha …
aranemi nāma satthā ahosi … pe …
Aranemi …
kuddālako nāma satthā ahosi … pe …
Kuddāla …
hatthipālo nāma satthā ahosi … pe …
Hatthipāla …
jotipālo nāma satthā ahosi … pe …
Jotipāla …
arako nāma satthā ahosi titthakaro kāmesu vītarāgo.
Araka. He was a religious founder and was free of sensual desire.
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.
He had many hundreds of disciples.
Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi.
He taught them the way to rebirth in the company of Brahmā.
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu.
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.
Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.
Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti?
If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?”
“Evaṃ, bhante”.
“Yes, sir.”
“Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya.
“They would indeed.
Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati.
But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma.
Taṃ kissa hetu?
Why is that?
Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu.
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.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘na no sabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.
‘We will have no malicious intent for our spiritual companions.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

7.74 - AN 7.74 Araka: Araka

74. Arakasutta
74. Araka
“Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo.
“Once upon a time, monks, there was a Teacher called Araka. He was a religious founder and was free of sensual desire.
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ.
He had many hundreds of disciples,
Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti:
and he taught them like this:
‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.
‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.
Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti;
It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long.
evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. (1)
In the same way, life as a human is like a dew-drop. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.
Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti;
It’s like when the rain falls heavily. The bubbles quickly vanish and don’t last long.
evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. (2)
In the same way, life as a human is like a bubble. …
Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti;
It’s like a line drawn in water. It vanishes quickly and doesn’t last long.
evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe …
In the same way, life as a human is like a line drawn in water. …
natthi jātassa amaraṇaṃ. (3)
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā āvattati, atha kho sā gacchateva vattateva sandateva;
It’s like a mountain river travelling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on.
evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ … pe …
In the same way, life as a human is like a mountain river. …
natthi jātassa amaraṇaṃ. (4)
Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya;
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.
evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe …
In the same way, life as a human is like a glob of spit. …
natthi jātassa amaraṇaṃ. (5)
Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti;
Suppose there was an iron cauldron that had been heated all day. If you tossed a piece of meat in, it would quickly vanish and not last long.
evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ … pe …
In the same way, life as a human is like a piece of flesh. …
natthi jātassa amaraṇaṃ. (6)
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa;
It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death.
evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti. (7)
In the same way, life as a human is like a cow being slaughtered. It’s short and scant, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi.
Now, monks, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age.
Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ—
And human beings only had six afflictions:
sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo.
cold, heat, hunger, thirst, and the need to defecate and urinate.
So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati:
But even though humans were so long-lived with so few afflictions, Araka still taught in this way:
‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti.
‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya:
These days it’d be right to say:
‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti.
‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’
Etarahi, bhikkhave, yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo.
For these days a long life is a hundred years or a little more.
Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati—
Living for a hundred years, there are just three hundred seasons,
utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ.
a hundred each of the winter, summer, and rains.
Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasayeva māsasatāni jīvati—
Living for three hundred seasons, there are just twelve hundred months,
cattāri māsasatāni hemantānaṃ, cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ.
four hundred in each of the winter, summer, and rains.
Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati—
Living for twelve hundred months, there are just twenty-four hundred fortnights,
aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ.
eight hundred in each of the winter, summer, and rains.
Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati—
Living for 2,400 fortnights, there are just 36,000 days,
dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ.
12,000 in each of the summer, winter, and rains.
Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati—
Living for 36,000 days, you just eat 72,000 meals,
catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.
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.
Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati, alābhakenapi bhattaṃ na bhuñjati.
Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food.
Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā.
So monks, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya;
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

7..8.. - AN 7 vagga 8 Vinaya: The Monastic Law

8. Vinayavagga
8. The Monastic Law

7.75 - AN 7.75 Paṭhamavinayadhara: An Expert in the Monastic Law (1st)

75. Paṭhamavinayadharasutta
75. An Expert in the Monastic Law (1st)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.
“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu,
They’re ethical, restrained in the monastic code, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.
A monk with these seven qualities is an expert in the monastic law.”

7.76 - AN 7.76 Dutiyavinayadhara: An Expert in the Monastic Law (2nd)

76. Dutiyavinayadharasutta
76. An Expert in the Monastic Law (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.
“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.
A monk with these seven qualities is an expert in the monastic law.”

7.77 - AN 7.77 Tatiyavinayadhara: An Expert in the Monastic Law (3rd)

77. Tatiyavinayadharasutta
77. An Expert in the Monastic Law (3rd)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.
“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
vinaye kho pana ṭhito hoti asaṃhīro,
They’re firm and imperturbable in the training.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.
A monk with these seven qualities is an expert in the monastic law.”

7.78 - AN 7.78 Catutthavinayadhara: An Expert in the Monastic Law (4th)

78. Catutthavinayadharasutta
78. An Expert in the Monastic Law (4th)
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti.
“monks, a monk with seven qualities is an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect their many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti.
A monk with these seven qualities is an expert in the monastic law.”

7.79 - AN 7.79 Paṭhamavinayadharasobhana: Shines as an Expert in the Monastic Law (1st)

79. Paṭhamavinayadharasobhanasutta
79. Shines as an Expert in the Monastic Law (1st)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.
“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu,
They’re ethical, restrained in the code of conduct, with appropriate behavior and means of collecting alms; seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
catunnaṃ jhānānaṃ ābhicetasikānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.
A monk with these seven qualities shines as an expert in the monastic law.”

7.80 - AN 7.80 Dutiyavinayadharasobhana: Shines as an Expert in the Monastic Law (2nd)

80. Dutiyavinayadharasobhanasutta
80. Shines as an Expert in the Monastic Law (2nd)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.
“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
catunnaṃ jhānānaṃ … pe … akasiralābhī,
They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.
A monk with these seven qualities shines as an expert in the monastic law.”

7.81 - AN 7.81 Tatiyavinayadharasobhana: Shines as an Expert in the Monastic Law (3rd)

81. Tatiyavinayadharasobhanasutta
81. Shines as an Expert in the Monastic Law (3rd)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.
“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
vinaye kho pana ṭhito hoti asaṃhīro,
They’re firm and imperturbable in the training.
catunnaṃ jhānānaṃ … pe … akasiralābhī,
They get the four jhānas—pleasurable living in the present moment that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.
A monk with these seven qualities shines as an expert in the monastic law.”

7.82 - AN 7.82 Catutthavinayadharasobhana: Shines as an Expert in the Monastic Law (4th)

82. Catutthavinayadharasobhanasutta
82. Shines as an Expert in the Monastic Law (4th)
“Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati.
“monks, a monk with seven qualities shines as an expert in the monastic law.
Katamehi sattahi?
What seven?
Āpattiṃ jānāti,
They know what is an offence.
anāpattiṃ jānāti,
They know what is not an offence.
lahukaṃ āpattiṃ jānāti,
They know what is a light offence.
garukaṃ āpattiṃ jānāti,
They know what is a serious offence.
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati,
They recollect their many kinds of past lives, with features and details.
dibbena cakkhunā visuddhena atikkantamānusakena … pe …
With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds.
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the end of defilements.
Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti.
A monk with these seven qualities shines as an expert in the monastic law.”

7.83 - AN 7.83 Satthusāsana: The Teacher’s Instructions

83. Satthusāsanasutta
83. The Teacher’s Instructions
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:
Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Ye kho tvaṃ, upāli, dhamme jāneyyāsi:
“Upāli, you might know that
‘ime dhammā na ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti;
certain things don’t lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
ekaṃsena, upāli, dhāreyyāsi:
You should definitely bear in mind that such things are
‘neso dhammo neso vinayo netaṃ satthusāsanan’ti.
not The Dharma, not the training, and not the Teacher’s instructions.
Ye ca kho tvaṃ, upāli, dhamme jāneyyāsi:
You might know that
‘ime dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti;
certain things do lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
ekaṃsena, upāli, dhāreyyāsi:
You should definitely bear in mind that such things are
‘eso dhammo eso vinayo etaṃ satthusāsanan’”ti.
The Dharma, the training, and the Teacher’s instructions.”

7.84 - AN 7.84 Adhikaraṇasamatha: Settlement of Disciplinary Issues

84. Adhikaraṇasamathasutta
84. Settlement of Disciplinary Issues
“Sattime, bhikkhave, adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya.
“monks, there are these seven dharmas for the settlement of any disciplinary issues that might arise.
Katame satta?
What seven?
Sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññātakaraṇaṃ dātabbaṃ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo.
Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.
Ime kho, bhikkhave, satta adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāyā”ti.
These are the seven dharmas for the settlement of any disciplinary issues that might arise.”

7..9.. - AN 7 vagga 9 Samaṇa: An Ascetic

9. Samaṇavagga
9. An Ascetic

7.85 - AN 7.85 Bhikkhu: A monk

85. Bhikkhusutta
85. A monk
“Sattannaṃ, bhikkhave, dhammānaṃ bhinnattā bhikkhu hoti.
“monks, it’s because of breaking seven things that you become a monk.
Katamesaṃ sattannaṃ?
What seven?
Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti.
Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit.
Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ bhinnattā bhikkhu hotī”ti.
It’s because of breaking these seven things that you become a monk.”

7.86 - AN 7.86 Samaṇa: An Ascetic

86. Samaṇasutta
86. An Ascetic
“Sattannaṃ, bhikkhave, dhammānaṃ samitattā samaṇo hoti … pe ….
“monks, it’s because of quelling seven things that you become an ascetic …”

7..10.. - AN 7 vagga 10 WORTHY OF GIFTS

95 (1) Contemplating Impermanence in the Eye1613""
675“Bhikkhus, there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?
676(1) “Here, bhikkhus, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, [146] and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
677(2) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. For him the exhaustion of the taints and the exhaustion of life occur simultaneously. This is the second kind of person worthy of gifts….
678(3) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna in the interval. This is the third kind of person worthy of gifts….
679(4) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna upon landing. This is the fourth kind of person worthy of gifts….
680(5) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna without exertion. This is the fifth kind of person worthy of gifts….
681(6) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes an attainer of nibbāna through exertion. This is the sixth kind of person worthy of gifts….
682(7) “Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes one bound upstream, heading toward the Akaniṭṭha realm. This is the seventh kind of person worthy of gifts….
683“These, bhikkhus, are the seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.”
96 (2)–102 (8) Contemplating Suffering in the Eye, Etc.
684“Bhikkhus, there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?
685“Here, bhikkhus, some person (96) dwells contemplating suffering in the eye … (97) … dwells contemplating non-self in the eye … (98) … dwells contemplating destruction in the eye … (99) … dwells contemplating vanishing in the eye … (100) … dwells contemplating fading away in the eye … (101) … dwells contemplating cessation in the eye … (102) … dwells contemplating relinquishment in the eye …
103 (9)–614 (520) Impermanence in the Ear, Etc.
686(103)–(190) “…Here some person dwells contemplating impermanence in the ear … the nose … the tongue … the body … the mind … in forms … sounds … odors … tastes … [147] tactile objects … mental dharma …
687(191)–(238) “… in eye-consciousness … ear-consciousness … nose-consciousness … tongue-consciousness … body-consciousness … mind-consciousness …
688(239)–(286) “… in eye-contact … ear-contact … nosecontact … tongue-contact … body-contact … mind-contact …
689(287)–(334) “… in 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 …
690(335)–(382) “… in perception of forms … perception of sounds … perception of odors … perception of tastes … perception of tactile objects … perception of mental dharma …
691(383)–(430) “… in volition regarding forms … volition regarding sounds … volition regarding odors … volition regarding tastes … volition regarding tactile objects … volition regarding mental dharma …
(431)–(478) “… in craving for forms … craving for sounds … craving for odors … craving for tastes … craving for tactile objects … craving for mental dharma …
692(479)–(526) “… in thought about forms … thought about sounds … thought about odors … thought about tastes … thought about tactile objects … thought about mental dharma …
693(527)–(574) “… in examination of forms … examination of sounds … examination of odors … examination of tastes … examination of tactile objects … examination of mental dharma …
694(575)–(614) “… Here some person dwells contemplating impermanence in the form aggregate … the feeling aggregate … the perception aggregate … the volitional activities aggregate … the consciousness aggregate … dwells contemplating suffering … dwells contemplating non-self … dwells contemplating destruction … dwells contemplating vanishing … dwells contemplating fading away … dwells contemplating cessation … dwells contemplating relinquishment …” [148]
VI. LUST AND SO FORTH REPETITION SERIES1614""
615 (1)
695“Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The enlightenment factor of rememberfulness, the enlightenment factor of discrimination of dharma, the enlightenment factor of vigor, the enlightenment factor of mental-joy, the enlightenment factor of pacification, the enlightenment factor of concentration, and the enlightenment factor of equanimous-observation. For direct knowledge of lust, these seven things are to be developed.”
616 (2)
696“Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The perception of impermanence, the perception of non-self, the perception of unattractiveness, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation. For direct knowledge of lust, these seven things are to be developed.”
617 (3)
697“Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in what is suffering. For direct knowledge of lust, these seven things are to be developed.”
618 (4)–644 (30)
698“Bhikkhus, for full understanding of lust … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of lust … these seven things are to be developed.”
645 (31)–1124 (510)
699“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these seven things are to be developed.” [149]
700This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
The Book of the Sevens is finished.


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