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.”
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.”
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.’
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.
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.
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.
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.
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.
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.
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.
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.
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.
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,
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—
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—
“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.
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.
“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.
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.
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.”
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.
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.
“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.
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.
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.”
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. …”
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. …”
“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.
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.
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.
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.”
AN 7.20 Niddasavatthu: Qualifications for Graduation
20. Niddasavatthusutta
20. Qualifications for Graduation
“Sattimāni, bhikkhave, niddasavatthūni.
“monks, there are these seven qualifications for graduation.
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)
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)
“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.
“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.
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?”
“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.”
“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.”
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.
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.
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.”
AN 7.24 Dutiyasattaka: Non-Decline for monks (2nd)
“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.”
AN 7.25 Tatiyasattaka: Non-Decline for monks (3rd)
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.”
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.”
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.”
AN 7.28 Paṭhamaparihāni: Non-decline for a Trainee monk
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.
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.”
AN 7.29 Dutiyaparihāni: Non-decline for a Lay Follower
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.
“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.
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.
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.
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.”
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.”
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.
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.
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,
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.
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,
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.
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.
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.”
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.
Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.”
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.”
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.
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.
Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.
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.
Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.
Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams.
Thinking, ‘May I make 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.
Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering.
Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.
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?
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.
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.
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!”
end of section [7.47 - AN 7.47 Dutiyaaggi: Fires (2nd)]❧
“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
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)
“monks, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
‘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.’
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.
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.’
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.’
‘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.
§49.2 – (Maraṇa saññā: death → attachment to life)
‘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?
‘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?
‘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?
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.
‘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?
When a monk often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. …
‘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?
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. …
‘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?
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.
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.’
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.’
‘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.’
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.
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. …
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.
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.
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.
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.’”
“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.
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—
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.”
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.
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.’
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.
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.”
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.
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.
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.
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, 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.
‘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.
‘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.
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.
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.
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.”
end of section [7.55 - AN 7.55 Purisagati: Places People Are Reborn]❧
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.
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:
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:
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.’
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.’
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.
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.”
“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?
“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.
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.
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.
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.’
“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.
“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.
“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.
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.”
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.
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.
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.
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.
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.’
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.
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.”
“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?”
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—
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.’
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.”
end of section [7.61 - AN 7.61 Pacalāyamāna: Nodding Off]❧
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.
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.
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.
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.
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.
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.’
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.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
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.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
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.
Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it.
There comes a time when, after a very long period has passed, 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.
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.
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.
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.
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.
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⏹️)
end of section [7.66 - AN 7.66 Sattasūriya: The Seven Suns]❧
+
AN 7.67 Nagar’-opama: 🏰 The Simile of the fortress
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)
“monks, a king’s frontier fortress is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty.
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.
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.
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,
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.
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.
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.
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?
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,
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]."
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.
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.
“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.
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.
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?
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⏹️)
end of section [7.68 - AN 7.68 Dhammaññū: One Who Knows the Dharmas]❧
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.
When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Such is the majesty of the Shady Orchid Tree.
In the same way, when a noble-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.
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.
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,
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,
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’,
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,
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,
‘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 …
‘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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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?”
“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.”
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man sits or lies down embracing a girl of the 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.
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?”
“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.”
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man consents to well-to-do 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.
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?”
“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.”
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man consents to well-to-do 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.
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.
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man enjoys the use of a robe given in 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.
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?”
“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.”
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man 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.
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?”
“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.”
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man enjoys the use of beds and 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.
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?”
“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.”
“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.
Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man enjoys the use of dwellings given in 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.
‘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.’
‘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.
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.
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.
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.’
‘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.’
‘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.
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.
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.
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.”
end of section [7..7.. - AN 7 vagga 7 Mahā: The Great Chapter]❧
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.
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.
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.
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.
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.
“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.
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.
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.
“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.
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.
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.”
end of section [7..8.. - AN 7 vagga 8 Vinaya: The Monastic Law]❧
It’s because of breaking these seven things that you become a monk.”
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 …”
§ – 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 …
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 …
(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.
