Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!'' "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, possessing seven qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither, respected nor esteemed by them . What seven ? Here, (1) a bhikkhu is desirous of gains, (2) honor, and (3) reputation ; (4) he is morally shameless and (5) morally reckless; (6) he has evil desires and (7) holds wrong view. Possessing these seven qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed b y them ."
"Bhikkhus, possessing seven qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What seven? Here, (1) a bhikkhu is not desirous of gains, or (2) honor, or (3) a reputation ; (4) he has a sense of moral shame and (5) moral dread ; (6) he has few desires and (7) holds right view. Possessing these seven qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."
(Seven qualities that make a monk either agreeable or disagreeable to their fellow monastics.)
AN 7.2 Dutiyapiyasutta: Pleasing (2)
"Bhikkhus, possessing seven qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What seven? Here, (1) a bhikkhu is desirous of gains, (2) honor, and (3) reputation; (4) he is morally shameless and (5) morally reckless; (6) he is envious and (7) miserly. Possessing these seven qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. "
"Bhikkhus, possessing seven qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them . What seven? Here, (1) a bhikkhu is not desirous of gains, (2) honor, (3) and reputation; (4) he has a sense of moral shame and (5) moral dread; (6) he is not envious and (7) is not miserly. Possessing these seven qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them ."
(Seven qualities that make a monk either agreeable or disagreeable to their fellow monastics.) AN 7.3 Samkhittabalasutta: Powers in Brief
"Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom . These are the seven powers."
The power of faith, the power of energy, the powers of moral shame and moral dread; the powers of mindfulness and concentration, and wisdom , the seventh power; a powerful bhikkhu possessing these is wise and lives happily.
He should carefully examine the Dhamma and deeply see the meaning with wisdom . Like the extinguishing of a lamp is the emancipation of the mind. "
(The powers of faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom.)
AN 7.4 Vitthatabalasutta: Powers in pigtail
"Bhikkhus, there are these seven powers. What seven? The power of faith, the power of energy, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom . (1) "And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.' This is called the power of faith. "
(2) "And what is the power of energy? Here, a noble disciple has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. This is called the power of energy. " (3) "And what is the power of moral shame? Here, a noble disciple has a sense of moral shame; he is ashamed of bodily, verbal, and mental misconduct; he is ashamed of acquiring bad, unwholesome qualities. This is called the power of moral shame. "
(4) "And what is the power of moral dread ? Here, a noble disciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad, unwholesome qualities. This is called the power of moral dread." (5) "And what is the power of mindfulness? Here, a noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness. " (6) "And what is the power of concentration ? Here, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhana... [as in 5:14 ] . . . the fourth jhana. This is called the power of concentration. " (7) "And what is the power of wisdom ? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of wisdom . "
These, bhikkhus, are the seven powers." [The verses are identical with those of 7:3.]
(The powers of faith, energy, conscience, prudence, mindfulness, samādhi, and wisdom.)
AN 7.5 Samkhittadhanasutta: Wealth in Brief
"Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame, the wealth of moral dread, the wealth of learning, the wealth of generosity, and the wealth of wisdom . These are the seven kinds of wealth."
The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame and moral dread, the wealth of learning and generosity, with wisdom , the seventh kind of wealth:
when one has these seven kinds of wealth, whether a woman or a man, they say that one is not poor, that one's life is not lived in yam. Therefore an intelligent person, remembering the Buddhas' teaching, should be intent on faith and virtuous behavior confidence and vision of the Dhamma.
(The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom.)
AN 7.6 Vitthatadhanasutta: Wealth in Detail
"Bhikkhus, there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame, the wealth of moral dread, the wealth of learning, the wealth of generosity, and the wealth of wisdom . (1) "And what, bhikkhus, is the wealth of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathagata thus: 'The Blessed One is an arahant. . . the Enlightened One, the Blessed One,' This is called the wealth of faith. (2) "And what is the wealth of virtuous behavior? Here, a noble disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called the wealth of virtuous behavior. (3) "And what is the wealth of moral shame? Here, a noble disciple has a sense of moral shame; he is ashamed of bodily, verbal, and mental misconduct; he is ashamed of acquiring bad, unwholesome qualities. This is called the wealth of moral shame. (4) "And what is the wealth of moral dread? Here, a noble disciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad, unwholesome qualities. This is called the wealth of moral dread. (5) "And what is the wealth of learning? Here, a noble disciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end , with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life— such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view . This is called the wealth of learning. (6) "And what is the wealth of generosity? Here, a noble disciple dwells at home with a heart devoid , of the stain of miserliness, freely generous, open handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is called the wealth of generosity. "
(7) "And what is the wealth of wisdom ? Here, a noble disciple is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the wealth of wisdom . "
"These, bhikkhus, are the seven kinds of wealth ." [The verses are identical with those of 7:5.]
(The wealth of faith, energy, conscience, prudence, learning, generosity, and wisdom.)
AN 7.7 Uggasutta: Ugga
Then Ugga the king's chief minister approached the Blessed One, paid homage to him , sat down to one side, and said: "It's astounding and amazing, Bhante, how Migara of Rohana is so rich, with such great wealth and property." "But how rich is Migara of Rohana? How much wealth and property does he have?"
"He has a hundred thousand units of minted gold , not to mention silver." "There is that kind of wealth, Ugga; this I don't deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and displeasing heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, and displeasing heirs. What seven? The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame, the wealth of moral dread , the wealth of learning, the wealth of generosity, and the wealth of wisdom . These seven kinds of wealth cannot be taken away by fire, water, kings, thieves, and displeasing heirs."
[The verses are identical with those of 7:5.]
(Migāra of Rohaṇa is a wealthy man, but even his riches are vulnerable to the vicissitudes of life, unlike spiritual wealth.)
AN 7.8 Samyojanasutta: Fetters
"Bhikkhus, there are these seven fetters, What seven ? The fetter of compliance, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of lust for existence, and the fetter of ignorance. These are the seven fetters."
(The fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.)
AN 7.9 Pahanasutta: Abandoning
"Bhikkhus, the spiritual life is lived to abandon and eradicate seven fetters. What seven? The fetter of compliance, the fetter of aversion , the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of lust for existence, and the fetter of ignorance. The spiritual life is lived to abandon and eradicate these seven fetters. "
"When a bhikkhu has abandoned the fetter of compliance, cut it off at the root, made it like a palm stump , obliterated it so that it is no more subject to future arising; when he has abandoned the fetter of a version .. . the fetter of views . . . the fetter of doubt... the fetter of conceit. . . the fetter of lust for existence . ....the fetter of ignorance, cut it off at the root, made it like a palm stump , obliterated it so that it is no more subject to future arising, he is then called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."
(The purpose of the spiritual life is to give up the fetters of compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.)
AN 7.10 Macchariyasutta: Miserliness
"Bhikkhus, there are these seven fetters. What seven? The fetter of compliance, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of envy, an d the fetter of miserliness. These are the seven fetters."
(The fetters of compliance, repulsion, views, doubt, conceit, envy, and stinginess.)
II. Underlying Tendencies
AN 7.11 Pathamaanusayasutta: Underlying Tendencies (1)
"Bhikkhus, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, and the underlying tendency to ignorance. These are the seven underlying tendencies."
(The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.)
AN 7.12 Dutiyaanusayasutta: Underlying Tendencies (2)
"Bhikkhus, the spiritual life is lived to abandon and eradicate the seven underlying tendencies. What seven? The underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, and the underlying tendency to ignorance. The spiritual life is lived to abandon and eradicate these seven underlying tendencies. "
"When a bhikkhu has abandoned the underlying tendency to sensual lust, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; when he has abandoned the underlying tendency to aversion . . . the underlying tendency to views . . . the underlying tendency to doubt... the underlying tendency to conceit. . . the underlying tendency to lust for existence . . . the underlying tendency to ignorance, cut it off at the root, made it like a palm stump , obliterated it so that it is no more subject to future arising, he is then called a bhikkhu without underlying tendencies, one who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."
(The purpose of the spiritual life is to give up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.)
AN 7.13 Kulasutta: Families
"Bhikkhus, possessing seven factors, a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with. What seven? (1) They do not rise up in an agreeable way. (2) They do not pay homage in an agreeable way. (3) They do not offer a seat in an agreeable way . (4) They hide what they have from one. (5) Even when they have much, they give little. (6) Even when they have excellent things, they give coarse things. (7) They give without respect, not respectfully. Possessing these seven factors, a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with."
"Bhikkhus, possessing seven factors, a family that has not yet been approached is worth approaching or one that has been approached is worth sitting with. What seven? (1) They rise up in an agreeable way. (2) They pay homage in an agreeable way. (3) They offer a seat in an agreeable way. (4) They do not hide what they have from one. (5) When they have much, they give much. (6) When they have excellent things, they give excellent things. (7) They give, respectfully, not without respect. Possessing these seven factors, a family that has not yet been approached is worth approaching, or one that has been approached is worth sitting with ."
(Factors that make a family worth visiting.)
AN 7.14 Puggalasutta: Persons
"Bhikkhus, these seven persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? The one liberated in both respects, the one liberated by wisdom , the body witness, the one attained to view , the one liberated by faith, the Dhamma follower, and the faith follower. These seven persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
(Seven persons who are worthy of gifts and veneration.)
AN 7.15 Udakupamasutta: Similar to Those in Water
"Bhikkhus, there are these seven kinds of persons found existing in the world similar to those in water. What seven? (1) Here, some person has gone under once and remains under. (2) Some person has risen up and then goes under. (3) Some person has risen up and stays there. (4) Some person has risen up, sees clearly, and looks around. (5) Some person has risen up and crosses over. (6) Some person has risen up and gained a firm foothold. (7) Some person has risen up, crossed over, and gone beyond, a brahmin who stands on high ground."
(1) "And how, bhikkhus, is a person one who has gone under once and remains under? Here, some person possesses exclusively black, unwholesome qualities. In this way a person, is one who has gone under once and remains under. (2) "And how is a person one who has risen up and then goes under? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] wholesome qualities; good is a sense of moral shame in [cultivating] wholesome qualities; good is moral dread in [cultivating] wholesome qualities; good is energy in [cultivating] wholesome qualities; good is wisdom in [cultivating] wholesome qualities. However, his faith does not become stable or grow but rather diminishes. His sense of moral shame. , . moral dread . . . energy.. wisdom does not become stable or grow but rather diminishes. In this way a person is one who has risen up and then goes Under."
(3) "And how is a person one who has risen up and stays put? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] wholesome qualities.... good is wisdom in [cultivating] wholesome qualities. His faith neither diminishes nor grows; it just stays put. His sense of moral shame... his moral dread . . . his energy . . . his wisdom neither diminishes nor grows; it just stays put. In this way a person is one who has risen up and stays put. " (4) "And how is a person one who has risen up, sees clearly, . and looks around? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] wholesome qualities. . . good is wisdom in [cultivating] wholesome qualities.' With the utter destruction of three fetters, this person is a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment. It is in this way that a person is one who has risen up, sees clearly, and looks around. (5) "And how is a person one who has risen up and is crossing over? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] wholesome qualities . . . good is wisdom in [cultivating] wholesome qualities.' With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, this person is a once-returner who, after coming back to this world only one more time, will make an end of suffering. It is in this way that a person is one who has risen up and is crossing over. . (6) "And how is a person one who has risen up and attained a firm foothold? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] wholesome qualities . . . good is wisdom in [cultivating] wholesome qualities. With the utter destruction of the five lower fetters, he is of spontaneous birth, due to attain final nibbana there without returning from that world. It is in this way that a person is one who has risen up and gained a firm foothold. "
(7) "And how is a person one who has risen up, crossed over, and gone beyond, a brahmin who stands on high ground? [13] Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] wholesome qualities; good is a sense of moral shame in [cultivating] wholesome qualities; good is moral dread in [cultivating] wholesome qualities; good is energy in [cultivating] wholesome qualities; good is wisdom in [cultivating] wholesome qualities. 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 , and having entered upon it, he dwells in it. It is in this way that a person is one who has risen up, crossed over, and gone beyond, a brahmin who stands on high ground ."
"These, bhikkhus, are the seven kinds of persons found existing in the world similar to those in water."
(Seven people found in the world who are like those in water.)
AN 7.16 Aniccanupassisutta: Impermanence
"Bhikkhus, there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worth y of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? (1) "Here, bhikkhus, some person dwells contemplating impermanence in all conditioned phenomena, 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 him self with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , 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."
(2) "Again , some person dwells contemplating impermanence in all conditioned phenomena, 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"
(3) "Again , bhikkhus, some person dwells contemplating impermanence in all conditioned phenomena, 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 nibbana in the interval. This is the third kind of person worthy of gifts" (4) "... With the utter destruction of the five lower fetters, he becomes an attainer of nibbana upon landing. This is the fourth kind of person worthy of gifts.... (5) " . . . With the utter destruction of the five lower fetters, he becomes an attainer of nibbana without exertion . This is the fifth kind of person worthy of gifts.... (6) " . . . With the utter destruction of the five lower fetters, he becomes an attainer of nibbana through exertion. This is the sixth kind of person worthy of gifts.... "
(7) "Again , bhikkhus, some person dwells contemplating impermanence in all conditioned phenomena, 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 Akanittha realm . This is the seventh kind of person worthy of gifts. ''
"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 ."
(Seven persons who are worthy of gifts and veneration.)
AN 7.17 Dukkhanupassisutta: Suffering
"Bhikkhus, there are these seven kinds of persons who are worth y of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? (1) "Here, bhikkhus, some person dwells contemplating suffering in all conditioned phenomena, perceiving suffering, experiencing suffering, 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 , 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 ." [The rest as in 7:16, but based on contemplating suffering in all conditioned phenomena.]
(Seven persons who are worthy of gifts and veneration.)
AN 7.18 Anattanupassisutta: Non-Self
"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? . (1) "Here , bhikkhus, some person dwells contemplating non-self in all phenomena, perceiving non-self, experiencing non-self, 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 , 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 ." [The rest as in 7:16, but' based on contemplating non-self in all phenomena.]
(Seven persons who are worthy of gifts and veneration.)
AN 7.19 Nibbanasutta: Happiness
"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? "Here , bhikkhus, some person dwells contemplating the happiness in nibbana, perceiving such happiness, experiencing such happiness, 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 , 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 ." [The rest as in 7:16, but based on contemplating the happiness in nibbana.]
(Seven persons who are worthy of gifts and veneration.)
AN 7.20 Niddasavatthusutta: Bases for [Being] "Ten-less"
"Bhikkhus, there are these seven bases for [being] Ten -less. What seven? "Here, (1) a bhikkhu has a keen desire to undertake the training and does not lose his fondness for undertaking the training in the future. (2) He has a strong desire to attend to the Dhamma and does not lose his fondness for attending to the Dhamma in the future, (3) He has a strong desire to remove vain Wishes and does not lose his fondness for removing vain wishes in the future. (4) He has a strong desire for seclusion and does not lose his fondness for seclusion in the future. (5) He has a strong desire to arouse energy and does not lose his fondness for arousing energy in the future. (6) He has a strong desire for mindfulness and alertness and does not lose his fondness for mindfulness and alertness in the future. (7) He has a strong desire to penetrate by view and does n o t lose his fondness for penetrating by view in the future. These are the seven bases for [being] 'ten -less.'"
(A monk with seven qualities is qualified to graduate.)
III. The Vajji Seven
AN 7.21 Sarandadasutta: Sarandada
Thus have I heard . On one occasion the Blessed One was dwelling at Vesali at the Sarandada Shrine. Then a number of Licchavis approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One said this to them : "I will teach you , Licchavis, seven principles of non-decline. Listen and attend closely. I will speak."
"Yes, Bhante," those Licchavis replied. The Blessed One said this: "And what, Licchavis, are the seven principles of non decline? (1) "Licchavis, as long as the Vajjis assemble often and hold frequent assemblies, only growth is to be expected for them , not decline. (2) "As long as the Vajjis assemble in harmony, adjourn in harmony, and conduct the affairs of the Vajjis in harmony, only grow this to be expected for them, not decline. (3) "As long as the Vajjis do not decree anything that has not been decreed or abolish anything that has already been decreed but undertake and follow the ancient Vajji principles as they have been decreed, only grow this to be expected for them , not decline.. (4) " As long as the Vajjis honor, respect, esteem , and venerate the Vajji elders and think they should be heeded, only growth is to be expected for them , not decline. (5) "As long as the Vajjis do not abduct women and girls from their families and force them to live with them , only growth is to be expected for them not decline. (6) "As long as the Vajjis honor, respect, esteem , and venerate their traditional shrines, both those within [the city] and those outside, and do not neglect the righteous oblations as given and done to them in the past, only growth is to be expected for them , not decline. (7) "As long as the Vajjis provide righteous protection, shelter, and guard for arahants, [with the intention]: 'How can those arahants who have not yet come here come to our realm , and how can those arahants who have already come dwell at ease here?' only growth is to be expected for them, not decline. "
"Licchavis, as long as these seven principles of non-decline continue among the Vajjis, and the Vajjis are seen [established] in them , only grow this to be expected for them , not decline."
(The Buddha teaches the seven principles of non-decline to the Licchavis at the Sārandada shrine near Vesālī.)
AN 7.22 Vassakarasutta: Vassakara
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion King Ajatasattu Vedehiputta of Magadha wished to wage war against the Vajjis. He said thus: "As powerful and mighty as these Vajjis are; I will annihilate them, destroy them , bring calamity and disaster upon them ."
Then King Ajatasattu addressed the chief minister of Magadha, the brahmin Vassakara: "Come, brahmin, go to the Blessed One and in my name pay homage to him with your head at his feet. Inquire whether he is fit and healthy, agile and strong, and feeling at ease. Say: 'Bhante, King Ajatasattu Vedehiputta of Magadha pays homage to the Blessed One with his head at your feet. He inquires whether you are fit and healthy, agile and strong, and feeling at ease.' Then say thus: 'Bhante, King Ajatasattu wishes to wage war against the Vajjis. He says thus: "As powerful and mighty as these Vajjis are, I will annihilate them , destroy them, bring calamity and disaster upon them ."'
"Learn well how the Blessed One answers you and report it to me, for Tathagatas do not speak falsely." "Yes, sir," the brahmin Vassakara replied.
Then he rose from his seat and went to the Blessed One. He exchanged greetings with the Blessed One, and when they had exchanged greetings and cordial talk, he sat down to one side and said: "Master Gotama, King Ajatasattu Vedehiputta of Magadha pays homage to the Blessed One with his head at your feet. He inquires whether you are fit and healthy, agile and strong and feeling at ease. Master Gotama, King Ajatasattu wishes to wage war against the Vajjis. He says thus: 'As powerful and mighty as these Vajjis are, I will annihilate them, destroy them , bring calamity and disaster upon them .'"
Now on that occasion the Venerable Ananda w as standing behind the Blessed One fanning him. The Blessed One then addressed the Venerable Ananda: (1) "Ananda , have you heard whether the Vajjis are assembling often and holding frequent assemblies?" "I have heard , Bhante, that they do so." "Ananda, as long as the Vajjis assemble often and hold frequent assemblies, only growth is to be expected for them , not decline."
(2) "Have you heard, Ananda, whether the Vajjis are assembling in harmony , adjourning their meetings in harmony, and conducting the affairs of the Vajjis in harmony?" "I have heard , Bhante, that they do so." "Ananda , as long as the Vajjis assemble in harmony , adjourn in harmony , and conduct the affairs of the Vajjis in harmony, only growth is to be expected for them , not decline. "
(3) "Have you heard , Ananda, whether the Vajjis do not decree anything that has not been decreed and do not abolish anything that has already been decreed, but undertake and follow the ancient Vajji principles as they have been decreed?" "I have heard, Bhante, that they do so."
"Ananda, as long as the Vajjis do not decree anything that has not been decreed or abolish anything that has already been decreed but undertake and follow the ancient Vajji principles as they have been decreed, only grow this to be expected for them, not decline. "
(4) "Have you heard , Ananda, whether the Vajjis honor, respect, esteem , and venerate the Vajji elders and think they should be heeded?" "I have heard, Bhante, that they do so." "Ananda, as long as the Vajjis honor, respect, esteem,, and venerate the Vajji eiders and think they should be heeded, only growth is to be expected for them , not decline. "
(5) "Have you heard , Ananda whether the Vajjis do not abduct women and girls from their families and force them to live with them ?" "I have heard, Bhante, that they don't." "Ananda, as long as the Vajjis do not abduct women and girls from their families and force them to live with them , only growth is to be expected for them , not decline."
(6) "Have you heard , Ananda, whether the Vajjis honor, respect, esteem , and venerate their traditional shrines, both those within [the city] an d those outside, and do not neglect the righteous oblations as given and done to them in the past?" "I have heard, Bhante, that they do so." "Ananda, as long as the Vajjis honor, respect, esteem , and venerate their traditional shrines, both those within [the city] and those outside, and do not neglect the righteous oblations as given and done to them in the past, only grow this to be expected for them , not decline. "
(7) "Have you heard , Ananda, whether the Vajjis provide righteous protection, shelter, and guard for arahants, [with the intention]: 'How can those arahants who have not yet come here come to our realm , and how can those arahants who have already come dwell at ease here ?'" "I have heard, Bhante, that they do so." "Ananda, as long as the Vajjis provide righteous protection, shelter, and guard for arahants, [with the intention]: 'How can those arahants who have not yet come here come to our realm and how can those arahants who have already come dwell at ease here?' only growth is to be expected for them , not decline."
Then the Blessed One addressed the brahmin Vassakara, the chief minister of Magadha: "On one occasion, brahmin, I was dwelling at Vesali at the Sarandada Shrine. There I taught the Vajjis these seven principles of non-decline. As long as these seven principles of non-decline continue among the Vajjis, and the Vajjis are seen [established] in them , only growth is to be expected for them , not decline."
When this was said, the brahmin Vassakara said this to the Blessed One: "If, Master Gotama, the Vajjis were to observe even one among these principles of non-decline, only growth would be expected for them , not decline. What can be said if they observe all seven? King Ajatasattu Vedehiputta of Magadha, Master Gotama, cannot take the Vajjis by war, except through treachery or internal dissension. And now , Master Gotama, we must be going. We are busy and have much to do."
"You may go, brahmin, at your own convenience." Then the brahmin Vassakara, the chief minister of Magadha, having delighted and rejoiced in the Blessed One's words, rose from his seat and left.
(King Ajātasattu of Magadha wishes to invade the Vajjians, and sends his minister Vassakāra to tell the Buddha of his intentions. The Buddha recalls the time he taught the seven principles of non-decline to the Vajjians.)
AN 7.23 Pathamasattakasutta: Non-Decline (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. There the Blessed One addressed the bhikkhus: "Bhikkhus, I will teach you seven principles of non-decline. Listen and attend closely. I will speak ." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the seven principles of non-decline? (1) "As long as the bhikkhus assemble often and hold frequent assemblies, only growth is to be expected for them, not decline. (2) "As long as the bhikkhus assemble in harmony, adjourn in harmony, and conduct the affairs of the Sangha in harmony, only grow this to be expected for them , not decline. (3) "As long as the bhikkhus do not decree anything that has not been decreed or abolish anything that has already been decreed, but undertake and follow the training rules as they have been decreed, only growth is to be expected for them, not decline. (4) "As long as the bhikkhus honor, respect, esteem, and venerate those bhikkhus who are elders, of long standing, long gone forth, fathers and guides of the Sangha, and think they should be heeded, only growth is to be expected for them, not decline, (5) " As long as the bhikkhus do not come under the control of arisen craving that leads to renewed existence, only growth is to be expected for them , not decline. (6) "As long as the bhikkhus are intent on forest lodgings, only growth is to be expected for them, not decline. (7) "A s long as the bhikkhus each individually establish mindfulness [with the intention]: 'How can well-behaved fellow monks who have not yet come here come' and how can well-behaved fellow monks who are already here dwell at ease, only growth is to be expected for them, not decline. "
"Bhikkhus, as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them , only growth is to be expected for them, not decline."
(The Buddha teaches the seven principles of non-decline to the monks.)
AN 7.24 Dutiyasattakasutta: Non-Decline (2)
"Bhikkhus, I will teach you seven principles of non-decline. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied. The Blessed One said this: "And what, bhikkhus, are the seven principles of non-decline? (1) "As long as the bhikkhus do not delight in work, do not take delight in work, are not devoted to delight in work, only growth is to be expected for them , not decline. (2) As long as the bhikkhus do not delight in talk . . . ( 3 ) ... do not delight in sleep ... ( 4 ) ... do not delight in company . . . ( 5 )... do not have evil desires and come under the control of evil desires... ( 6 )... do not associate with bad friends, bad companions, bad comrades .. . ( 7 ) .. do not come to a stop midway [in their development] on account of some minor achievement of distinction, only growth is to be expected for them, not decline."
"Bhikkhus, as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them , only growth is to be expected for them, not decline."
(The Buddha teaches seven principles of non-decline to the monks.)
AN 7.25 Tatiyasattakasutta: Non-Decline (3)
"Bhikkhus, I will teach you seven principles of non-decline. Listen and attend closely; I will speak ." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the seven principles of non-decline? (1) "As long as the bhikkhus are endowed with faith, only growth is to be expected for them , not decline. (2) As long as they have a Sense of moral shame . . (3) .. .have moral dread . .. ( 4 ) .. . are learned . . . ( 5 ).... are energetic. . . ( 6 ) ... are mindful. . . ( 7 ) . . . are wise, only growth is to be expected for them , not decline. "
"Bhikkhus, as long as these seven principles of non-decline continue among the bhikkhus, an d the bhikkhus are seen [established] in them , only growth is to be expected for them , not decline."
(The Buddha teaches seven principles of non-decline to the monks.)
AN 7.26 Bojjhangasutta: Non-Decline (4)
"Bhikkhus, I will teach you seven principles of non-decline. Listen and attend closely. I will speak ." "Yes, Bhante," those bhikkhus replied. The Blessed One said this: "And what, bhikkhus, are the seven principles of non-decline? (1) As long as the bhikkhus develop the enlightenment factor of mindfulness, only growth is to be expected for them , not decline. (2) As long as they develop the enlightenment factor of discrimination of phenomena . . . ( 3 ) ... the enlightenment factor of energy . . . ( 4 ) . . . the enlightenment factor of rapture ... ( 5 ) ... the enlightenment factor of tranquility. .. (6) . . . the enlightenment factor of concentration . . . (7) . . . the enlightenment factor of equanimity, only growth is to be expected for them , not decline. "
"Bhikkhus, as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline."
(The Buddha teaches seven principles of non-decline to the monks.) AN 7.27 Sannasutta: Non-Decline (5)
"Bhikkhus, I will teach you seven principles of non-decline. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the seven principles of non-decline? (1) As long as the bhikkhus develop the perception of impermanence, only grow this to be expected for them , not decline. (2) As long as they develop the perception of non-self. . . (3) . . . the perception of unattractiveness. . . (4) . . . the perception of danger . . . ( 5 ) ,.. the perception of abandoning. . . ( 6 ).. . the perception of dispassion . . . ( 7 ) ... the perception of cessation, only growth is to be expected for them, not decline."
"Bhikkhus, as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline."
(The Buddha teaches seven principles of non-decline to the monks.)
AN 7.28 Pathamaparihanisutta: A Trainee
"Bhikkhus, these seven qualities lead to the decline of a bhikkhu who is a trainee. What seven? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, lack of moderation in eating; and when there are matters pertaining to the Sangha that are [to be dealt with] in the Sangha, the bhikkhu who is a trainee does not reflect thus: 'There are in the Sangha elders of long standing, long gone forth, responsible, who will take responsibility for that [work ]. He himself undertakes them.' These seven qualities lead to the decline of a bhikkhu who is a trainee. "
"Bhikkhus, these seven qualities lead to the non-decline of a bhikkhu who is a trainee. What seven? Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense faculties, moderation in eating; and when there are matters pertaining to the Sangha that are [to be dealt with] in the Sangha, the bhikkhu who is a trainee reflects thus: 'There are in the Sangha elders of long standing, long gone forth, responsible, who will take responsibility for that [work ].' He does not himself undertake them. These seven qualities lead to the non-decline of a bhikkhu who is a trainee."
(Seven qualities leading to the decline of a monk who is a trainee.)
AN 7.29 Dutiyaparihanisutta: Decline
"Bhikkhus, these seven things lead to the decline of a lay follower. What seven? (1) He stops seeing bhikkhus; (2) he neglects listening to the good Dhamma; (3) he does not train in the higher virtuous behavior; (4) he is full of suspicion, toward bhikkhus, whether they be elders, newly ordained , or of middle standing; (5) he listens to the Dhamma with a mind bent on criticism , seeking to find faults with it; (6) he seeks a person worthy of offerings among outsiders; (7) he first does [meritorious] deeds there. These seven things lead to the decline of a lay follower."
"Bhikkhus, these seven things lead to the non-decline of a lay follower. What seven? (1) He does not stop seeing bhikkhus; (2) he does not neglect listening to the good Dhamma; (3) he trains in the higher virtuous behavior; (4) he is full of confidence in bhikkhus, whether they be elders, newly ordained , or of middle standing; (5) he listens to the Dhamma with a mind that is not bent on criticism , not seeking to find faults with it; (6) he does not seek a person worthy of offerings among outsiders; (7) he first does [meritorious] deeds here. These seven things lead to the non-decline of a lay follower."
The lay follower who stops seeing [bhikkhus] who have developed themselves, [who stops] hearing the noble ones' teachings, and does not train in the higher virtue; whose suspicion toward the bhikkhus is ever on the increase; w ho wants to listen to the good Dhamma with a mind bent on criticism; the lay follower who seeks one worthy of offerings among outsiders and first undertakes to do meritorious deeds toward them : these seven well-taught principles describe what leads to decline. A lay follower who resorts to them falls away from the good Dhamma.
The lay follower who does not stop seeing [bhikkhus] who have developed themselves, who listens to the noble ones' teachings, and trains in the higher virtue; whose confidence in the bhikkhus is ever on the increase; who wants to listen to the good Dhamma with a mind not bent on criticism ; the lay follower who seeks none worthy, of offerings among outsiders; but who here first undertakes to do meritorious deeds: these seven w ell-taught principles describe what leads to non-decline.
A lay follower who resorts to them does not fall away from the good Dhamma.
(Seven qualities leading to the decline of a lay follower.)
AN 7.30 Vipattisutta: Failure
"Bhikkhus, there are these seven failures of a lay follower. What seven? . . . [as in 7:29 ]... Bhikkhus, there are these seven successes of a lay follower. What seven ?. . . [as in 7:29 ] ... These are the seven successes of a lay follower."
(Seven failures for a lay follower.)
AN 7.31 Parabhavasutta: Ruin
"Bhikkhus, there are these seven ruins for a lay follower. What seven ?. . . [as in 7 :29 ]... Bhikkhus, there are these seven victories for a lay follower. What seven ?. . . [as in 7:29 ] ... These are the seven victories for a lay follower." [27] [The verses are identical with those in 7:29]
(Seven ruins for a lay follower.)
IV. Deities
AN 7.32 Appamādagāravasutta: Heedfulness
Then, when the night had advanced, a certain deity of stunning beauty , illuminating the entire Jeta's Grove, approached the Blessed One, paid homage to him , stood to one side, and said to the Blessed One: "Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for concentration , reverence for heedfulness, and reverence for hospitality. These seven qualities lead to the non-decline of a bhikkhu."
This is what that deity said. The Teacher agreed . Then that deity, [thinking]: "The Teacher agrees with me," paid homage to the Blessed One, circumambulated him keeping the right side toward him , and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating, the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: "Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher. . . and reverence for hospitality. These seven qualities lead to the non-decline of a bhikkhu. This is what that deity said. Then that deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."
Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, ' respectful toward concentration, ardent, deeply respectful toward the training; respectful toward heedfulness, holding hospitality in reverence: this bhikkhu cannot fall away, but is close to nibbana.
(A god speaks of the the seven principles of non-decline to the Buddha, who repeats it to the monks.)
AN 7.33 Hirigāravasutta: Moral Shame
"Last night, bhikkhus, when the night had advanced , a certain deity of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for concentration, reverence for a sense of moral shame, and reverence for moral dread. These seven qualities lead to the non-decline of a bhikkhu. This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."
Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward concentration, ardent, deeply respectful toward the training; endowed with moral shame and moral dread, deferential and reverential: such a one cannot fall away but is close to nibbana.
(The Buddha tells of hearing the seven principles of non-decline from a god.)
AN 7.34 Paṭhamasovacassatāsutta: Easy to Correct (1)
"Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for concentration, being easy to correct, and good friendship. These seven qualities lead to the non-decline of a bhikkhu. This is w hat that deity said.
Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."
Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward concentration, ardent, deeply respectful toward the training; cultivating good friends, being easy to correct, deferential and reverential: such a one cannot fall away but is close to nibbana.
(The Buddha tells of hearing the seven principles of non-decline from a god.) AN 7.35 Dutiyasovacassatāsutta: Easy to Correct (2 )
"Last night, bhikkhus, when the night had advanced , a certain deity of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for concentration, being easy to correct, and good friendship. These seven qualities lead to the non-decline of a bhikkhu.' This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me and disappeared right there ."
When this was Said, the Venerable Sariputta said to the Blessed One: "Bhante, I understand in detail the meaning of this statement that the Blessed One has spoken in brief to be as follows. Here, a bhikkhu himself reveres the Teacher, and speaks in praise of reverence for the Teacher; he encourages other bhikkhus who do not revere the Teacher to develop reverence for the Teacher and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who revere the Teacher. He himself reveres the Dhamma . . . reveres the Sangha. . . reveres the training . .. reveres concentration . . . is easy to correct. . . has good friends and speaks in praise of good friendship; he encourages other bhikkhus who do not have good friends to find good friends and , at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who have good friends. It is in such a way , Bhante, that I understand in detail the meaning of this statement that the Blessed One has spoken in brief."
[The Blessed One said:] "Good, good, Sariputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way." [The Buddha here repeats the whole statement of Sariputta, ending:] "It is in such a way, Sariputta, that the meaning of this statement that I spoke in brief should be understood in detail."
(The Buddha tells of hearing the seven principles of non-decline from a god. Sāriputta offers additional explanation.)
AN 7.36 Paṭhamamittasutta: A Friend (1)
"Bhikkhus, one should associate with a friend who possesses seven factors. What seven? (1) He gives what is hard to give. (2) He does what is hard to do. (3) He patiently endures what is hard to endure. (4) He reveals his secrets to you. (5) He preserves your secrets. (6) He does not forsake you when you are in trouble. (7) He does not roughly despise you . One should associate with a friend who possesses these seven factors."
A friend gives what is hard to give, and he does what is hard to do. He forgives you your harsh words and endures what is hard to endure. He tells you his secrets, yet he preserves your secrets. He does not forsake you in difficulties, nor does he roughly despise you.
The person here in whom these qualities are found is a friend. One desiring a friend should resort to such a person.
(When a friend has seven factors, one should associate with them.)
AN 7.37 Dutiyamittasutta: A Friend (2)
"Bhikkhus, one should associate with a bhikkhu friend who possesses seven qualities; one should resort to him and attend on him even if he dismisses you. What seven? (1) He is pleasing and agreeable; (2) he is respected and (3) esteemed; (4) he is a speaker; (5) he patiently endures being spoken to; (6) he gives deep talks; and (7) he does not enjoin one to do what is wrong."
He is dear, respected, and esteemed, a speaker and one who endures speech; he gives deep talks and does not enjoin one to do what is wrong. The person here in whom these qualities are found is a friend, benevolent and com passionate. Even if one is dismissed by him, one desiring a friend should resort to such a person.
(When a monk has seven factors, one should stay close to them even if they send you away.)
AN 7.38 Paṭhamapaṭisambhidāsutta: Analytical Knowledges (1)
''Bhikkhus, when he possesses seven qualities, a bhikkhu might soon realize for himself with direct knowledge the four analytical knowledges and acquire mastery over them . What seven? "Here, (1) a bhikkhu understands as it really is: 'This is mental sluggishness in me .' (2) Or when the mind is constricted internally, he understands as it really is: 'My mind is constricted internally.' (3) Or when his mind is distracted externally, he understands as it really is: 'My mind is distracted externally.' (4) He knows feelings as they arise, as they remain present, as they disappear; (5) he knows perceptions as they arise, as they remain present, as they disappear; (6) he knows thoughts as they arise, as they remain present, as they disappear. (7) Then, among qualities suitable and unsuitable, inferior and superior, dark and bright along with their counterparts, he has grasped the mark well, attended to it well, reflected upon it well, and penetrated it well with wisdom ."
When he possesses these seven qualities, a bhikkhu might soon realize for himself with direct knowledge the four analytical knowledges and acquire mastery over them ."
(With seven qualities, a monk will soon realize the four kinds of textual analysis.)
AN 7.39 Dutiyapaṭisambhidāsutta Analytical Knowledges (2)
"Bhikkhus, when he possessed seven qualities, Sariputta realized for himself with direct knowledge the four analytical knowledges and acquired mastery over them. What seven? "Here, (1) Sariputta understood as it really is: 'This is mental sluggishness in me' (2) Or when the mind was constricted internally, he understood as it really is: 'My mind is constricted internally.' (3) Or when his mind was distracted externally, he understood as it really is: 'My mind is distracted externally.' (4) For him , feelings Were known as they arose, as they remained present, as they disappeared ; (5) perceptions were known as they arose, as they remained present, as they disappeared; (6) thoughts were known as they arose, as they remained present, as they disappeared . (7) Then, among qualities suitable and unsuitable, inferior and superior, dark and bright along with their counterparts, he took up the mark well, attended to it well, reflected up on it well, and penetrated it well with wisdom . When he possessed these seven qualities, Sariputta realized for himself with direct knowledge the four analytical knowledges and acquired mastery over them ."
(With seven qualities, Sāriputta realized the four kinds of textual analysis.)
AN 7.40 Paṭhamavasasutta: Mastery (1)
"Bhikkhus, possessing seven qualities, a bhikkhu exercises mastery over his mind and is not a servant of his mind. What seven? Here, (1) a bhikkhu is skilled in concentration, (2) skilled in the attainment of concentration, (3) skilled in the duration of concentration, (4) skilled in emergence from concentration, (5) skilled in fitness for concentration, (6) skilled in the area of concentration, and (7) skilled in resolution regarding concentration."
Possessing these seven qualities, a bhikkhu exercises mastery over his mind, and is not a servant of his mind.
(Seven qualities leading to mastery of meditation.)
AN 7.41 Dutiyavasasutta: Mastery (2)
"Bhikkhus, possessing seven qualities, Sariputta exercises mastery over his mind and is not a servant of his mind. What seven? Here, (1) Sariputta is skilled in concentration, (2) skilled in the attainment of concentration, (3) skilled in the duration of concentration, (4) skilled in emergence from concentration, (5) skilled in fitness for concentration, (6) skilled in the area of concentration, and (7) skilled in resolution regarding concentration. Possessing these seven qualities, Sariputta exercises mastery over his mind and is not a servant of his mind."
(With seven qualities, Sāriputta became a master of meditation.)
AN 7.42 Paṭhamaniddasasutta: Bases for [Being] "Ten-less" (1)
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Venerable Sariputta dressed, took his bowl and robe, and entered Savatthi for alms. It then occurred to him:"It is still too early to walk for alms in Savatthi. Let me go to the park of the wanderers of other sects."
Then the Venerable Sariputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Now on that occasion those wanderers had assembled and were sitting together when this conversation arose among them : "Friends, anyone at all who lives the complete and purified spiritual life for twelve years is fit to be called a bhikkhu who is 'ten-less.'"
Then the Venerable Sariputta neither delighted in nor rejected the statement of those wanderers, but rose from his seat and left, [thinking]: "I shall find out what the Blessed One has to say about this statement." Then, when the Venerable Sariputta had walked for alms in Savatthi, after his meal, on returning from his alms round, he approached the Blessed One, paid homage to him, and sat down to one side. [He here reports verbatim the entire course of events and asks:] "Is it possible, Bhante, in this Dhamma and discipline to describe a bhikkhu as 'ten-less' by the mere counting of years?"
"In this Dhamma and discipline, Sariputta, it isn't possible to describe a bhikkhu as 'ten -less' by the mere counting of years. There are, Sariputta, these seven bases for [being] 'ten-less' that I have proclaimed after realizing them for myself with direct knowledge. What seven ? Here, (1) a bhikkhu has a keen desire to undertake the training and does not lose his fondness for undertaking the training in the future. (2) He has a strong desire to attend to the Dhamma and does not lose his fondness for attending to the Dhamma in the future. (3) He has a strong desire to remove vain wishes and does not lose his fondness for removing vain wishes in the future. (4) He has a strong desire for seclusion and does not lose his fondness for seclusion in the future. (5) He has a strong desire to arouse energy and does not lose his fondness for arousing energy in the future. (6) He has a strong desire for mindfulness and alertness and does not lose his fondness for mindfulness and alertness in the future. (7) He has a strong desire to penetrate by view and does not lose his fondness for penetrating by view in the future. These are the seven bases for [being] 'ten -less' that I have proclaimed after realizing them for myself with direct knowledge. "
"Sariputta, if a bhikkhu possesses these seven bases for [being] 'ten -less,' then, if he lives the complete and pure spiritual life for twelve years, he is fit to be called 'ten-less. If, too, he lives the complete and pure spiritual life for twenty-four years, he is fit to be called 'ten -less.' If, too, he lives the complete and pure spiritual life for thirty-six years, he is fit to be called 'ten-less.' If, too, he lives the complete and pure spiritual life for forty-eight years, he is fit to be called 'ten-less.'"
(Sāriputta visits a sectarian hermitage and hears them saying that someone who lives the spiritual life for twelve years is fit to graduate. The Buddha rejects this, saying that a monk is qualified to graduate not merely by completing a certain number of years, but because of their spiritual qualities.)
AN 7.43 Dutiyaniddasasutta: Bases for [Being] "Ten-less" (2)
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park. Then, in the morning, the Venerable Ananda dressed , took his bowl and robe, and entered Kosambi for alms. It then occurred to him: "It is still too early to walk for alms in Kosambi. Let me go to the park of the wanderers of other sects."
Then the Venerable Ananda went to the park of the wanderers of other sects:. . . [as in 7:42, substituting Ananda for Sariputta and Kosambi for Savatthi] ... "Is it possible, Bhante, in this Dhamma and discipline to describe a bhikkhu as 'ten-less' by the mere counting of years?"
"In this Dhamma and discipline, Ananda, it isn't possible to describe a bhikkhu as 'ten-less' by the mere counting of years. There are, Ananda, these seven bases for [being] 'ten-less' that I have proclaimed after realizing them , for myself with direct knowledge. What seven? Here, a bhikkhu has (1) faith, (2) a sense of moral shame, (3) moral dread; (4) he is learned, (5) energetic, (6) mindful, and (7) wise. These are the seven bases for [being] 'ten-less' that I have proclaimed after realizing them for myself with direct knowledge. "
"Ananda, if a bhikkhu possesses these seven bases for [being] 'ten-less' then, if he lives the complete and pure spiritual life for twelve years, he is fit to be called 'ten-less.' If, too, he lives the complete and pure spiritual life for twenty-four years, he is fit to be called 'ten-less.' If, too, he lives the complete and pure Spiritual life for thirty-six years, he is fit to be called 'ten-less.' If, too, he lives the complete and pure spiritual life for forty-eight years, he is fit to be called 'ten -less.'"
(Ānanda visits a sectarian hermitage and hears them saying that someone who lives the spiritual life for twelve years is fit to graduate. The Buddha rejects this, saying that a monk is qualified to graduate not merely by completing a certain number of years, but because of their spiritual qualities.)
V. The Great Sacrifice
AN 7.4 Sattaviññāṇaṭṭhitisutta: Stations
"Bhikkhus, there are these seven stations for consciousness. What seven? (1) "There are, bhikkhus, beings that are different in body and differentia perception, such as humans, some devas, and some in the lower world. This is the first station for consciousness. (2) "There are beings that are different in body but identical in perception, such-as-the-devas of-Brahma's company that are reborn through the first [jhana]. This is the second station for consciousness." (3) "There are beings that are identical in body but different in perception, such as the devas of streaming radiance. This is the third station for consciousness. (4) "There are beings that are identical in body and identical in perception, such as the devas of refulgent glory. This is the fourth station for consciousness. (5) "There are beings that, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite' belong to the base of the infinity of space. This is the fifth station for consciousness. (6) "There are beings that, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite' belong to the base of the infinity of consciousness; This is the sixth station for consciousness. (7) "There are beings that, by completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing' belong to the base of nothingness. This is the seventh station for consciousness. "These, bhikkhus, are the seven stations for consciousness."
(Seven planes of consciousness in which beings may be reborn.)
AN 7.45 Samādhiparikkhārasutta: Accessories
"There are, bhikkhus, these seven accessories of concentration. What seven? Right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. One-pointedness of mind equipped with these seven factors is called noble right concentration 'with its supports' and 'with its accessories"
(The path factors are the prerequisite for right immersion.) AN 7.46 Paṭhamaaggisutta: Fires
"Bhikkhus, there are these seven fires. What seven? The fire of lust, the fire of hatred, the fire of delusion, the fire of those worthy of gifts, the householder's fire, the fire of those worthy of offerings, the wood fire. These are the seven fires."
(Seven fires, some physical, some psychological.) AN 7.47 Dutiyaaggisutta: Sacrifice
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the brahmin Uggatasarlra had made arrangements for a great sacrifice. Five hundred bulls had been led to the post for the sacrifice. Five hundred bullocks .. . Five hundred heifers. . . Five hundred goats... Five hundred rams had been led to the post for the sacrifice. Then the brahmin Uggatasarlra approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "I have heard, Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit."
"I too, brahmin, have heard this." A second time... A third time the brahm in Uggatasarlra said to the Blessed One: "I have heard, Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit." "I too, brahmin, have heard this."
"Then Master Gotama and I are in complete and total agreement." When this was said, the Venerable Ananda said to the brahmin Uggatasarira: "Brahmin, Tathagatas should not be asked thus: I have heard, Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit. Tathagatas should be asked: 'Bhante, I want to kindle the sacrificial fire and raise the sacrificial post. Let the Blessed One exhort me and instruct me in a way that will lead to my welfare and happiness for a long time "
Then the brahmin Uggatasarira said to the Blessed One: "Master Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. Let Master Gotama exhort me and instruct me in a way that will lead to my welfare and happiness for a long time."
"Brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises three knives that are unwholesome and have suffering as their outcome and result. What three? The bodily knife, the verbal knife, and the mental knife. "
Brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, arouses such a thoughtas this: 'Let so many bulls be slain in sacrifice! Let so many bullocks . . . so many heifers. . . so many goats . . . so many rams be slain in sacrifice!' Though he [thinks], 'Let me do merit,' he does demerit. Though he [thinks], 'Let me do what is wholesome' he does what is unwholesome. Though he [thinks], 'Let me seek the path to a good destination, he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this first knife, the mental one, which is unwholesome and has suffering as its outcome and result. "
Again , brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, utters such speech as this: 'Let so many bulls be slain in sacrifice! Let so many bullocks . . . so many heifers . . . so many goats . . . so many rams be slain in sacrifice!' Though he [thinks], "Let me do merit,' he does demerit. Though he [thinks], 'Let me do what is wholesome,' he does what is unwholesome. Though he [thinks], 'Let me seek the path to a good destination,' he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this second knife, the verbal one, which is unwholesome and has suffering as its outcome and result. "
"Again , brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, first undertakes the preparations to slay the bulls in sacrifice. H e first undertakes the preparations to slay the bullocks in sacrifice. . . to slay the heifers in sacrifice. . . to slay the goats in sacrifice. . . to slay the ram s in sacrifice. Though he [thinks], 'Let me do merit' he does demerit. Though he [thinks], 'Let me do what is wholesome' he does what is unwholesome. Though he [thinks], 'Let me seek the path to a good destination,' he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this third knife, the bodily one, which is unwholesome and has suffering as its outcome and result. "
"Brahmin, one kindling the sacrificial fire an d raising the sacrificial post, even before the sacrifice, raises these three knives that are unwholesome and have suffering as their outcome and result. "
"There are, brahmin, these three fires that should be abandoned and avoided and should not be cultivated. What three? The fire of lust, the fire of hatred , and the fire of delusion. "And why should the fire of lust be abandoned and avoided and not be cultivated? One excited by lust, overcome by lust, with mind obsessed by it, engages in misconduct by body, speech, and mind. As a consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world , in hell. Therefore this fire of lust should be abandoned and avoided and should not be cultivated. "
"And why should the fire of hatred . . . the fire of delusion be abandoned and avoided and not be cultivated? One who is deluded, overcome by delusion, with mind obsessed by it, engages in misconduct by body, speech, and mind. As a consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. Therefore this fire of delusion should be abandoned and avoided and should not be cultivated. "
"These are the three fires that should be abandoned and avoided and should not be cultivated. "
"There are, brahmin, these three fires that should be properly and happily maintained, having honored, respected, esteemed , and venerated them . What three? The fire of those worthy of gifts, the householder's fire, and the fire of those worthy of offerings. "
"And what is the fire of those worthy of gifts? One's mother and father are called the fire of those worthy of gifts. For what reason? Because it is from them that one has originated and come to be. Therefore, this fire of those worthy of gifts should be properly and happily maintained, having honored, respected, esteemed, and venerated it."
"And what is the householder's fire? One's children, wife, slaves, servants, and workers are called the householder's fire. Therefore, this householder's fire should be properly and happily maintained, having honored, respected , esteemed, and venerated it. "
"And what is the fire of those worthy of offerings? Those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbana are called the fire of those worthy of offerings. Therefore, this fire of those worthy of offerings should be properly and happily maintained, having honored, respected , esteemed , and venerated it. "
"These, brahmin, are the three fires that should be properly and happily maintained, having honored , respected , esteemed, and venerated them. "
"But, brahmin, this wood fire should at certain times be ignited, at certain times be looked upon with equanimity, at certain times be extinguished, and at certain times be put aside."
When this was said, the brahmin Uggatasarira said to the Blessed One: "Excellent, Master Gotama! Excellent, Master Gotama !. . . [as in 6:38].... Let Master Gotama consider me a lay follower who from today has gone for refuge for life. Master Gotama, I set free the five hundred bulls and allow them to live. I set free the five hundred bullocks and allow them to live. I set free the five hundred heifers and allow them to live. I set free the five hundred goats and allow them to live. I set free the five hundred rams and allow them to live. Let them eat green grass, drink cool water, and enjoy a cool breeze."
(The brahmin Uggatasarīra has arranged a great sacrifice. On Ānanda’s advice, he asks the Buddha how to make a sacrifice beneficial.) AN 7.48 Paṭhamasaññāsutta: Perceptions (1)
"Bhikkhus, these seven perceptions, when developed and cultivated , are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation . 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. These seven perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation."
(Meditating on seven perceptions leads to the deathless, in brief.)
AN 7.49 Dutiyasaññāsutta: Perceptions (2) "Bhikkhus, these seven perceptions, when developed and cultivated , are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation . 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. These seven perceptions, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation. "
(1) "It was said: 'The perception of unattractiveness, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.' For what reason was this said? "When a bhikkhu often dwells with a mind accustomed to the perception of unattractiveness, his mind shrinks away from sexual intercourse, turns back from it, rolls away from it, and is not drawn toward it, and either equanimity or revulsion becomes settled in him. Just as a cock's, feather or a strip of sinew,, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to sexual intercourse when a bhikkhu often dwells with a mind accustomed to the perception of unattractiveness. "
'If when a bhikkhu often dwells with a mind accustomed to the perception of unattractiveness, his mind inclines to sexual intercourse, or if he does not turn away from it, he should understand: 'I have not developed the perception of unattractiveness; there is no distinction between my earlier condition and my present one; have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of unattractiveness, his mind shrinks away from sexual intercourse . . . and either equanimity or revulsion becomes settled in him , he should understand: 'I have developed the perception of unattractiveness; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he clearly comprehends this. "When it was said: 'The perception of unattractiveness, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,' it is because of this that this was said. "
(2) "It was said: 'The perception of death, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.' For what reason was this said? "
"When a bhikkhu often dwells with a mind accustomed to the perception of death, his mind shrinks away from attachment to life, turns back from it, rolls away from it, and is not drawn toward it, and either equanimity or revulsion becomes settled in him. Just as a cock's feather or a strip of sinew , thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to attachment to life when a bhikkhu often dwells with a mind accustomed to the perception of death. 'If, when a bhikkhu often dwells with a mind accustomed to the perception of death, his mind inclines to attachment to life, or if he does not turn away from it, he should understand : 'I have not developed the perception of death; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of death, his mind shrinks away from attachment to life and either equanimity or revulsion becomes settled in him , he should understand: 'I have developed the perception of death; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he clearly comprehends this. "When it was said: 'The perception of death, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,' it is because of this that this was said."
(3) "It was said: 'The perception of the repulsiveness of food, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.' For what reason was this said? "When a bhikkhu often dwells with a mind accustomed to the perception of the repulsiveness of food, his mind shrinks away from craving for tastes, turns back from it, rolls away from it, and is not drawn toward it, and either equanimity or revulsion becomes settled in him. Just as a cock 's feather or a strip of sinew , thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to craving for tastes when a bhikkhu often dwells with a mind accustomed to the perception of the repulsiveness of food. "
"If, when a bhikkhu often dwells with a mind accustomed to the perception of the repulsiveness of food, his mind inclines to craving for tastes, or if he does not turn away from them , he should understand: 'I have not developed the perception of the repulsiveness of food; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of the repulsiveness of food, his mind shrinks away from craving for tastes. . . and either equanimity or revulsion becomes settled in him , he should understand: 'I have developed the perception of the repulsiveness of food; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he clearly comprehends this.
"When it was said: 'The perception of the repulsiveness of food, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,' it is because of this that this was said. "
(4) "It w as said: 'The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.' For what reason was this said? "
"When a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the entire world, his mind shrinks away from the world's beautiful things, turns back from them, rolls away from them , and is not drawn toward them , and either equanimity or revulsion becomes settled in him . Just as a cock's feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to the world's beautiful things when a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the entire world. "
"If, when a bhikkhu often dwells with a mind accustomed to the perception of non-delight in the entire world, his mind inclines to the world 's beautiful things, or if he does not turn away from them , he should understand: 'I have not developed the perception of non-delight in the entire world; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of non-delight in the entire world, his mind shrinks away from the world's beautiful things. . . and either equanimity or revulsion becomes settled in him , he should understand : 'I have developed the perception of non-delight in the entire world; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he clearly comprehends this. "
"When it was said: 'The perception of non- delight in the entire world , bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation' it is because of this that this was said. "
(5) "It was said: 'The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation.' For what reason was this said? "
"When a bhikkhu often dwells with a mind accustomed to the perception of impermanence, his mind shrinks away from gain, honor, and praise, turns back from them , rolls away from them , and is not drawn toward them, and either equanimity or revulsion becomes settled in him. Just as a cock's feather or a strip of sinew , thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to gain, honor, and praise when a bhikkhu often dwells with a mind accustomed to the perception of impermanence. "
"If, when a bhikkhu often dwells with a mind accustomed to the perception of impermanence, his mind inclines to gain, honor, and praise, or if he does not turn away from them , he should understand : 'I have not developed the perception of impermanence; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of impermanence, his mind shrinks away from gain , honor, and praise ... and either equanimity or revulsion becomes settled in him , he should understand: 'I have developed the perception of impermanence; there is a distinction between my earlier condition and my present one; I have attained the fruit of development. Thus he clearly comprehends this. "
When it was said: 'The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,' it is because of this that this was said. (6) "It was said: The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. For what reason was this said? "
"When a bhikkhu often dwells with a mind accustomed to the perception of suffering in the impermanent, a keen perception of danger becomes settled in him toward indolence, laziness, slackness, heedlessness, lack of effort, and unreflectiveness, just as toward a murderer withdraw n sword. "
"If, when a bhikkhu often dwells with a mind accustomed to the perception Of suffering in the impermanent, a keen perception of danger does not become settled in him toward indolence, laziness, slackness, heedlessness, lack of effort, and unreflectiveness, just as toward a murderer withdrawn sword, he should understand: 'I have not developed the perception of suffering in the impermanent; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of suffering in the impermanent, a keen perception of danger becomes settled in him toward indolence, laziness, slackness, heedlessness, lack of effort, and unreflectiveness, just as toward a murderer withdrawn sword, he should understand: 'I have developed the perception of suffering in the impermanent; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he clearly comprehends this. "
"When it was said: 'The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation' it is because of this that this was said. (7) "It was said: The perception of non-self in what is suffering, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation. For what reason was this said? "
"When a bhikkhu often dwells with a mind accustomed to the perception of non-self in what is suffering, his mind is devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects; it has transcended discrimination and is peaceful and well liberated ."
"If, when a bhikkhu often dwells, with a mind accustomed to the perception of non-self in what is suffering, his mind is not devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects, if it does not transcend discrimination and become peaceful and well liberated, he should understand: 'I have not developed the perception of non-self in what is suffering; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he clearly comprehends this. But if, when he often dwells with a mind accustomed to the perception of non-self in what is suffering, his mind is devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects, and if it has transcended discrimination and become peaceful and well liberated, he should understand: 'I have developed the perception of non-self in what is suffering; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he clearly comprehends this. "
When it was said: 'The perception of non-self in what is suffering, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless, having the deathless as its consummation,' it is because of this that this was said. "
"These seven perception , bhikkhus, when developed and cultivated, are of great fruit and benefit, culminating in the deathless, having the deathless as their consummation."
(Meditating on seven perceptions leads to the deathless, in detail.)
AN 7.50 Methunasutta: Sexual Intercourse
Then the brahmin Janussom approached the Blessed One-and exchanged greetings with him . . . and said to him: "Does M aster Gotama also claim to be one who lives the celibate life?" "If, brahmin, one could rightly say of anyone: 'He lives the complete and pure celibate life— unbroken, flawless, unblemished, unblotched,' it is precisely of me that one might say this. For I live the complete and pure celibate life— unbroken, flawless, unblemished, unblotched' "
"But what, M aster Gotama, is a breach, flaw, blemish, and blotch of the celibate life?" (1) "Here, brahmin, some ascetic or brahmin, claiming to be perfectly celibate, does not actually engage in intercourse with women. But he consents to being rubbed, massaged, bathed, and kneaded by them . He relishes this, desires it, and finds satisfaction in it. This is a breach, flaw, blemish, and blotch of the celibate life. He is called one who lives an impure celibate life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say."
(2) "Again, some ascetic or brahmin, claiming to be perfectly celibate, does not actually engage in intercourse with women; nor does he consent to being rubbed, massaged, bathed, and kneaded by them. But he jokes with women, plays with them , and amuses himself with them ___ (3) .. he does not joke with women, play with them, and amuse himself with them .... but he gazes and stares straight into their eyes... . (4) " . . . he does not gaze and stare straight into women's eyes. . . but he listens to their voices behind a wall or through a rampart as they laugh, talk, sing, or weep .... ( 5 ) " ... he does not listen to the voices of women behind a wall or through a rampart as they laugh, talk, sing, or weep . . . but he recollects laughing, talking, and playing with them in the past___ (6) " .. . he does not recollect laughing, talking, and playing with women in the past. . . but he looks at a householder or a householder's son enjoying him self furnished and endowed with the five objects of sensual pleasure___ (7) .. he does not look at a householder or a householder's son enjoying himself furnished and endowed with the five objects of sensual pleasure, but he lives the spiritual life aspiring for [rebirth in] a certain order of devas, [thinking]: 'By this virtuous behavior, observance, austerity, or spiritual life I will be a deva or one [in the retinue] of the devas. He relishes this, desires it, and finds satisfaction in it. This, too, is a breach, flaw, blemish, and blotch of the celibate life. He is called [56] one who lives an impure celibate life, one who is fettered by the bond of sexuality. He is not freed from birth, from old age and death, from sorrow , lamentation, pain, dejection, and anguish; he is not freed from suffering, I say."
"So long, brahmin, as I saw that I had not abandoned one or another of these seven bonds' of sexuality, I did not claim to have awakened to the unsurpassed perfect enlightenment in the world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans. But when I did not see even one of these seven bonds of sexuality that I had not abandoned, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with . . . its devas and humans: 'The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence."
When this was said, the brahmin Janussoni said to the Blessed One: "Excellent, Master Gotama !. . . Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(The brahmin Jāṇussoṇī asks the Buddha about behaviors that are a blemish to the celibate life.)
AN 7.51 Saṁyogasutta: Union
"Bhikkhus, I will teach you a Dhamma exposition on union and disengagement. Listen .. . . "And what is that Dhamma exposition on union an disengagement? "A woman, bhikkhus, attends internally to her feminine faculty, her feminine comportment, her feminine appearance, her feminine aspect, her feminine desire, her feminine voice, her feminine ornamentation. She becomes excited by these and takes delight in them . Excited by them , taking delight in them , she attends externally to [a man's] masculine faculty, his masculine comportment, his masculine appearance, his masculine aspect, his masculine desire, his masculine voice, his masculine ornamentation. She becomes excited by these and takes delight in them. Excited by them,, raking delight in them, she desires union externally, and she also desires the pleasure and joy that arise on account of such union. Beings who are delighted with their femininity enter upon union with men. It is in this way that a woman does not transcend her femininity."
"A man, bhikkhus, attends internally to his masculine faculty, his masculine comportment, his masculine appearance, his masculine aspect, his masculine desire, his masculine voice, his masculine ornamentation. He becomes excited by these and takes delight in them. Excited by them , taking delight in them , he attends externally to [a woman's] feminine faculty, her feminine comportment, her feminine appearance, her feminine aspect, her feminine desire, her feminine voice, her feminine ornamentation. He becomes excited by these and takes delight in them . Excited by them ,taking delight in them, he desires union externally, and He also desires the pleasure and joy that arise on account of such union. Beings who are delighted with their masculinity enter upon union with women. It is in this way that a man does not transcend his masculinity. "
"This is how union comes about. And How does disengagement come about? . "A woman, bhikkhus, does not attend internally to her feminine faculty . . . to her feminine ornamentation . She does not become excited by these or take delight in them . Not excited by them , not taking delight in them, she does not attend externally to [a man's] masculine faculty. . . his masculine ornamentation. She does not become excited by these or take delight in them. Not excited by them, not taking delight in them , she does not desire union externally, nor does she desire the pleasure and joy that arise on account of such union. Beings who are not delighted with their femininity become disengaged from men. It is in this way that a woman transcends her femininity. "
"A man, bhikkhus, does not attend internally to his masculine faculty . . . his masculine ornamentation. He does not become excited by these or take delight in them . Not excited by them, not taking delight in them, he does not attend externally to [a woman's] feminine faculty. -. her feminine ornamentation. He does not become excited by these or take delight in them . Not excited by them , not taking delight in them , he does not desire union externally, nor does he desire the pleasure and joy that arise on account of such union. Beings who are not delighted with their masculinity become disengaged from women. It is in this way that a man transcends his masculinity."
"This is how disengagement comes about. " "This, bhikkhus, is the Dhamma exposition on union and disengagement."
(By focusing on their own gendered attributes, a man or woman becomes attached to them and develops lust for the opposite sex.)
AN 7.52 Dānamahapphalasutta: Giving
On one occasion the Blessed One was dwelling at Campa on a bank of the Gaggara Lotus Pond. Then a number of lay followers from Campa approached the Venerable Sariputta, paid homage to him, sat down to one side, and said to him: "Bhante Sariputta, it has been a long time since we heard a Dhamma talk from the Blessed One. It would be good, Bhante, if we could get to hear a Dhamma talk from him .' " "In that case, friends, you should come on the uposatha day. Perhaps then you might get to hear a Dhamma talk from the Blessed One.' "
"Yes, Bhante," those lay followers replied. Then, having risen from their seats, they paid homage to the Venerable Sariputta, circumambulated him keeping their right sides toward him, and departed. Then, on the uposatha day, those lay followers from Campa approached the Venerable Sariputta, paid homage to him, and stood to one side. Then the Venerable Sariputta, along with those lay followers, went to the Blessed One. They paid homage to the Blessed One, sat down to one side, and the Venerable Sariputta said to him: "Could it be the case, Bhante, that a gift given by someone here is not of great fruit and benefit? And could it be the case that a gift given by someone here is of great fruit and benefit?"
"It could be the case, Sariputta, that a gift given by someone here is not of great fruit and benefit. And it could be the case that a gift given by someone here is of great fruit and benefit." "Bhante, why is it that one gift is not of great fruit and benefit while the other is?"
(1) "Here, Sariputta, someone gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, [thinking]: 'Having passed away, I will make use of this.' He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sariputta? Might someone give such a gift?" "Yes, Bhante."
"In that case, Sariputta, he gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, [thinking]: 'Having passed away, I will make use of this.' Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas [ruled by] the four great kings. Having exhausted that kamma, psychic potency, glory, and authority, he comes back and returns to this state of being."
(2) "But, Sariputta, someone does not give a gift with expectations, with a bound mind, looking for rewards; he does not give a gift, [thinking]: 'Having passed away, I will make use of this.' Rather, he gives a gift, [thinking]: 'Giving is good.'. (3) "He does not give a gift, [thinking]: 'Giving is good,' but rather he gives a gift, [thinking]: 'Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom .'."
(4) "He does not give a gift, [thinking]: 'Giving was practiced before . . . I should not abandon this ancient family custom ,' but rather he gives a gift, [thinking]: Icook; these people do not cook. It isn't right that I who cook should not give to those who do not cook.'. (5) "He does not give a gift, [thinking]: 'I cook . . . to those who do not cook,' but rather he gives a gift, [thinking]: 'Just as the seers of old— that is, Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu— held those great sacrifices, so I will share a gift . .
(6) "He does not give a gift, [thinking]: 'Just as the seers of old . . . held those great sacrifices, so I will share a gift,' but rather he gives a gift, [thinking]: 'When I am giving a gift my mind becomes placid, and elation and joy arise'... (7) "He does not give a gift, [thinking]: 'When I am giving a gift my mind becomes placid and elation and joy arise,' but rather he gives a gift, [thinking]: 'It's an ornament of the mind, an accessory of the mind,' He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sariputta? Might someone give such a gift?" "Yes, Bhante."
"In that case, Sariputta, he does not give a gift with expectations, with abound mind, looking for rewards; he does not give a gift, [thinking]: 'Having passed away, I will make use of this.' He does not give a gift, [thinking]: 'Giving is good,' He does not give a gift, [thinking]: 'Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom.' He does not give a gift, [thinking]: 'I cook; these people do not cook. It isn't right that I who cook should not give to those who do not cook.' He does not give a gift, [thinking]: 'Just as the seers of old . . . held those great sacrifices, so I will share a gift.' He does not give a gift, [thinking]: 'When I am giving a gift my mind becomes placid, and elation and joy arise.' But rather, he gives a gift, [thinking]: 'It's an ornament of the mind, an accessory of the mind.' Having given such, a gift, with the breakup of the body, after death, he is reborn in companionship with the devas of Brahma's company. Having exhausted that kamma, psychic potency, glory, and authority , he does not come back and return to this state, of being, "This, Sariputta, is the reason why a gift given by someone here is not of great fruit and benefit. And this is the reason why a gift given by someone here is of great fruit and benefit."
(The lay followers of Campā seek a teaching from the Buddha. Together with Sāriputta, they ask the Buddha about what makes a gift fruitful.)
AN 7.53 Nandamātāsutta: Nandamata
Thus have I heard. On one occasion the Venerable Sariputta and the Venerable Mahamoggallana were wandering on tour in Dakkhinagiri together with a large Sangha of bhikkhus. Now on that occasion the female lay follower Velukantaki Nandamata, having risen as the night was receding, chanted the Parayana. Now on that occasion the great [deva] king Vessavana was traveling from north to south on some business.
He heard the female lay follower Nandamata chanting the Parayana and stood waiting until the end of her recitation . When the female lay follower Nandamata had finished, she fell silent. Having understood that the female lay follower Nandamata had finished her recitation, the great [deva] king Vessavana applauded: "Good, sister! Good, sister!" "Who is that, my dear?" "I am your brother, the great [deva ] king Vessavana, sister.' "Good , my dear! Then let the Dhamma exposition that I just recited be my guest's gift to you.' "
"Good, sister! And let this too be your guest's gift to me: Tomorrow , before they have eaten breakfast, the Sangha of bhikkhus headed by Sariputta and Moggallana will come to Velukantaka. You should serve them and dedicate the offering to me. That will be your guest's gift to me."
Then when the night had passed the female lay follower Nandamata had various kinds of delicious food prepared in her own residence. Then, before they had eaten breakfast, the Sangha of bhikkhus headed by Sariputta and Moggallana arrived in Velukantaka. Then the female lay follower Nandamata addressed a man: "Come, good man. Go to the monastery and announce the time to the Sangha of bhikkhus, saying: 'It is time, Bhante, the meal is ready a t Lady Nandamata's residence.'"
The man replied: "Yes, madam ," and he went to the monastery and delivered his message. Then the Sangha of bhikkhus headed by Sariputta and Moggallana dressed, took their bowls and robes, and went to the residence of the female lay follower Nandamata, where they sat down in the seats that had been prepared. Then, with her own hands, the female lay follower Nandamata served and satisfied with various kinds of delicious food the Sangha of bhikkhus headed by Sariputta and Moggallana. When the Venerable Sariputta had finished eating and had put away his bowl, she sat down to one side and the Venerable Sariputta asked her: "But who, Nandamata, told you that the Sangha of bhikkhus would be approaching ?"
(1) "Here, Bhante, having risen as the night was receding, I chanted the Parayana [She here relates, in the first person, the entire incident narrated above, ending with Vessavana's words: "And this will be your guest's gift to me ." ]. . . Bhante, let whatever merit I may have gained by this act of giving be dedicated to the happiness of the great [deva] king Vessavana."
"It's astounding and amazing, Nandamata, that you can converse directly with such a powerful and influential young deva as the great [deva] king Vessavana."
(2) "Bhante, that is not the only astounding and amazing quality of mine. There is another. I had only one son, a dear and beloved boy named Nanda. The rulers seized and abducted him on some pretext and executed him. Bhante, when that boy was arrested or was being put under arrest, when he was in prison or was being imprisoned when he was dead or was being killed, I don't recall any alteration of my mind ." "It's astounding and amazing, Nandamata, that you can purify even the arising of a thought."
(3) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. When my husband died, he w as reborn in the yakkha realm . He appeared to me in his previous bodily form , but I don't recall any alteration of my mind ." "It's astounding and amazing, Nandamata, that you can purify even the arising of a thought."
(4). "Bhante, that is not the only astounding and amazing quality of mine. There is still another. I was given to my young husband in marriage when I was a young girl;. but I don't recall ever transgressing against him even in thought,much less by deed." "It's astounding and amazing, Nandamata that you can purify even the arising of a thought."
(5) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. Since I declared myself a lay follower, I don't recall ever intentionally transgressing any training rule." "It's astounding and amazing, Nandamata!"
(6) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. For as much as I want, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination , I enter and dwell in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination . With the fading away as well of rapture , I dwell equanimous and , mindful and clearly comprehending , I experience pleasure with the body; I enter and dwell in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity.' "
"It's astounding and amazing, Nandamata!"
(7) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. Of the five lower fetters taught by the Blessed One, I don't see any that I haven't abandoned."
"It's astounding and amazing, Nandamata!" Then the Venerable Sariputta instructed , encouraged , inspired, and gladdened Nandamata with a Dhamma talk, after which he rose from his seat and departed.
(Sāriputta and Moggallāna are on tour in the southern hills. A deity informs the laywoman Veḷukaṇṭakī that they are approaching. When Sāriputta expresses his amazement that she speaks with the gods, she goes on to list many other of her own amazing qualities.)
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)