Then a certain bhikkhu approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, why is it that doubt does not arise in the instructed noble disciple about the undeclared points?" "With the cessation of views, bhikkhu, doubt does not arise in the instructed noble disciple about the undeclared points. "
(1) "The Tathagata exists after death': this is an involvement with views; 'The T athagata does not exist after death ': this is an involvement with views; 'The Tathagata both exists and does not exist after death': this is an involvement with views; The Tathagata neither exists nor does not exist after death ': this is an involvement with views."
"Bhikkhu, the uninstructed worldling does not understand views, their origin, their cessation, and the way leading to their cessation. For him , that view increases. 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. "
"But the instructed noble disciple understands views, their origin, their cessation, and the way leading to their cessation. For him , that view ceases. He is freed from birth, from old age and death, from sorrow , lamentation, pain, dejection, and anguish; he is freed from suffering, I say."
"Knowing thus, seeing thus, the instructed noble disciple does not declare: 'The Tathagata exists after death '; or: 'The Tathagata does not exist after death'; or: 'The Tathagata both exists and does not exist after death'; or: 'The Tathagata neither exists nor does not exist after death.' Knowing thus, seeing thus, the instructed noble disciple does not make declarations regarding the undeclared points. "
"Knowing thus, bhikkhu, seeing thus, the instructed noble, disciple does not tremble, does not shake, does not vacillate, and does not become terrified regarding the undeclared points. (2) "'The Tathagata exists after death': this is an involvement with craving ."(3)... this is an involvement with perception .... (4),.. something conceived . . . (5)... a proliferation . . . (6)... an involvement with clinging. . . (7) . . . a [ground for] remorse; 'The Tathagata does not exist after death ': this is a [ground for] remorse; 'The Tathagata both exists and does not exist after death ': this is a [ground for] remorse; 'The Tathagata neither exists nor does not exist after death': this is a [ground for] remorse."
"Bhikkhu, the uninstructed worldling does not understand remorse, its origin, its cessation, and the way leading to its. cessation. For him , that remorse increases. 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. "
"But the instructed noble disciple understands remorse, its origin, its cessation and the way leading to its cessation. For him , that remorse ceases. He is freed from birth, from old age and death , from sorrow , lamentation, pain, dejection, and anguish; he is freed from suffering, I say. "
"Knowing thus, seeing thus, the instructed noble disciple does not d eclare: 'The Tathagata exists after death '; or: 'The Tathagata does not exist after death'; or: 'The Tathagata both exists and does not exist after death'; or: 'The Tathagata neither exists nor does not exist after death.' Knowing thus, seeing thus, the instructed noble disciple does not make declarations regarding the undeclared points. "
"Knowing thus, seeing thus, the instructed noble disciple does not tremble, does not shake, does not vacillate, and does not fall into terror regarding the undeclared points. "
"Bhikkhu, this is why doubt does not arise in the instructed noble disciple about the undeclared points."
(The Buddha explains why a noble disciple has no doubt when it comes to the unexplained points.)
AN 7.55 Purisagatisutta: Destinations of Persons
"Bhikkhus, I will teach you seven destinations of persons and attainment of nibbana through non-clinging. Listen and attend closely. I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, are the seven destinations of persons? (1) "Here, a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.' He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom : 'There is a higher state that is peaceful,' yet he has not totally realized that state. He has not totally abandoned the underlying tendency to conceit; he has not totally abandoned the underlying tendency to lust for existence; he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbana in the interval."
"For example, when an iron bowl has been heated all day and is struck, a chip might fly off and be extinguished. So too, a bhikkhu is practicing thus - .. . he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbana in the interval." (2) "Then a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.' He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom : 'There is a higher state that is peaceful,' yet he has not totally realized that state. He has not totally abandoned the underlying tendency to conceit; he has not totally abandoned the underlying tendency to lust for existence; he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbana in the interval. "
"For example, w hen an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and be extinguished. So too, a bhikkhu is practicing thus With the utter destruction of the five lower fetters he becomes an attainer of nibbana in the interval. (3) 'Then a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine '... With the utter destruction of the five lower fetters he becomes an attainer of nibbana in the interval. "
"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and be extinguished just before it lands on the ground . So too, a bhikkhu is practicing thus.... - With the utter destruction of the five lower fetters he becomes an attainer of nibbana in the interval. (4) "Then a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine. With the utter destruction of the five lower fetters he becomes an attainer of nibbana upon landing."
"For example, when an iron bowl has been heated all day and is struck, a chip might be produced and fly up, and upon landing on the ground it would be extinguished. So too, a bhikkhu is practicing thus With the utter destruction of the five lower fetters he becomes an attainer of nibbana upon landing. " (5) "Then a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine '... . With the utter destruction of the five lower fetters he becomes an attainer of nibbana without exertion. "
"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and fall on a small pile of straw or sticks. There it would produce a fire and smoke, but w hen it has exhausted that small pile of straw or sticks, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus... - With the utter destruction of the five lower fetters he becomes an attainer of nibbana without exertion." (6) "Then a bhikkhu is practicing thus: 'It might not be and it might not be mine. It will not be; it will not be mine '. With the utter destruction of the five lower fetters he becomes an attainer of nibbana through exertion. "
"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and then fall upon a wide pile of straw or sticks. There it would produce a fire and smoke, but when it has exhausted that wide pile of straw or sticks, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus.... With the utter destruction of the five lower fetters he becomes an attainer of nibbana through exertion. "
(7) "Then a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be. He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom : 'There is a higher state that is peaceful,' yet he has not totally realized that state. He has not totally abandoned the underlying tendency to conceit; he has not totally abandoned the underlying tendency to lust for existence; he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes one bound upstream , heading toward the Akanittha realm ."
"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and then fall upon a large pile of straw or sticks. There it would produce a fire and smoke, and when it has exhausted that large pile of straw or sticks, it would burn up a woods or a grove until it reaches the edge of a field, the edge of a road , the edge of a stone mountain, the edge of water, or some delightful piece of land, and then, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus. With the utter destruction of the five lower fetters he becomes one bound up stream , heading toward the Akanittha realm ."
"These, bhikkhus, are. the seven destinations of persons. "And what, bhikkhus, is attainment of nibbana through non-clinging? Here, a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be, it will not be mine. I am abandoning what exists, what has come to be.' He obtains equanimity. He is not attached to existence; he is not attached to origination. He sees with correct wisdom : There is a higher state that is peaceful.' and he has totally realized that state. He has totally abandoned the underlying tendency to conceit; he has totally abandoned the underlying tendency to lust for existence; he has totally abandoned ignorance. 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 up on it, he dwells in it. This is - called-attainment of nibbana through non-clinging. "
"These, bhikkhus, are the seven destinations of persons and attainment of nibbana through non-clinging"
(Seven kinds of rebirth for non-returners, as well as extinguishment by not grasping.)
AN 7.56 Tissabrahmāsutta: Tissa
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Then, when the night had advanced, two deities of stunning beauty, illuminating the entire Vulture Peak approached the Blessed One, paid homage to him , and stood to one side. One deity then said to the Blessed One: "Bhante, these bhikkhunis are liberated.' The other said: "Bhante, these bhikkhunis are well liberated without residue remaining ."
This is what those deities said. The Teacher agreed. Then, [thinking]: "The Teacher has agreed ," they 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, two deities of stunning beauty, illuminating the entire Vulture Peak, approached me, paid homage to me, and stood to one side.
One deity then said to me: 'Bhante, these bhikkhunis are liberated.' And the other said: 'Bhante, these bhikkhunis are well liberated without residue remaining." This is what those deities said, after which they paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."
Now on that occasion the Venerable Mahamoggallana was sitting not far from the Blessed One. Then it occurred to the Venerable Mahamoggallana: "Which devas know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining'?" Now at that time a bhikkhu named Tissa had recently died and been reborn in a certain brahma world. There too they knew him as "the brahma Tissa, powerful and mighty."
Then, just as a strong man might extend his drawn-in arm or draw in his extended arm , the Venerable Mahaoggallana disappeared from Mount Vulture Peak and reappeared in that brahma world. Having seen the Venerable Mahamoggallana coming in the distance, the brahma Tissa said to him: "Come, respected Moggallana! Welcome, respected Moggallana! It has been long since you took the opportunity to come here. Sit down, respected Moggallana. This seat has been prepared ."
The Venerable Mahamoggallana sat down on the prepared seat. The brahma Tissa then paid homage to the Venerable Mahamoggallana and sat down to one side. The Venerable Mahamoggallana then said to him : "Which devas, Tissa, know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as one without residue remaining '?"
"The devas of Brahma's company have such knowledge, respected Moggallana." "Do all the devas of Brahma's company have such knowledge, Tissa?". . "Not all, respected Moggallana. Those devas of Brahma's company who are content with a brahma's life span, a brahma's beauty, a brahma's happiness, a brahma's glory, a brahma's authority, and who do not understand as it really is an escape higher than this, do not have such knowledge. "
"But those devas of Brahma's company who are not content with a brahma's life span, a brahma's beauty , a brahma's happiness,' a brahma's glory, a brahma's authority, and who understand as it really is an escape higher than this, know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining . (1) "Here, respected Moggallana, when a bhikkhu is liberated in both respects, those devas know him thus: 'This venerable one is liberated in both respects. As long as his body stands devas and humans will see him , but with the breakup of the body , devas and humans will see him no more.' It is in this way that those devas know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining.' "
(2) "Then, when a bhikkhu is liberated by wisdom , those devas know him thus: 'This venerable one is liberated by wisdom . As long as his body stands devas and humans will see him , but with the breakup of the body devas and humans will see him no more.' It is in this way, too, that those devas know one who has a residue remaining .. . . (3) "Then, when a bhikkhu is a body witness, those devas know him thus: 'This venerable one is a body witness. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, dwell in it.' It is in this way, too, that those devas know one who has a residue remaining---- (4). "Then, when a bhikkhu is one attained to view... (5) one liberated by faith... (6) a Dhamma follower, those devas know him thus: 'This venerable one is a Dhamma follower. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, dwell in it.' It is in this way , too, that those devas know one who has a residue remaining as 'one with a residue remaining ' and one who has no residue remaining as 'one without residue remaining.' Then, having delighted and rejoiced in the words of the brahma Tissa, just as a strong man might extend his drawn-in arm or draw in his extended arm , the Venerable Mahamoggallana disappeared from the brahma world and reappeared on Vulture Peak.
He approached the Blessed One, paid homage to him, sat down to one side, and reported to the Blessed One his entire conversation with the brahma Tissa. [The Blessed One said:] "But, Moggallana, didn't the brahma Tissa teach you about the seventh person , the one who dwells in the markless?"
"It is the time for this, Blessed One! It is the time for this, Fortunate One! The Blessed One should teach about the seventh person, the one who dwells in the markless. Having heard it from the Blessed One, the bhikkhus will retain it in mind."
"Then listen, Moggallana, and attend closely. I will speak." "Yes, Bhante," the Venerable Mahamoggallana replied. The Blessed One said this: (7) "Here, Moggallana, through non -attention to all marks, a bhikkhu enters and dwells in the markless mental concentration. Those devas know him thus: 'Through non-attention to all marks, this venerable one enters and dwells in the markless mental concentration. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon, it, dwell in it.' It is in this way, too, that those devas know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining."
(Two gods come to the Buddha on Vulture’s Peak and declare that the nuns are liberated. Moggallāna interrogates one of the deities on what he means, and the Buddha adds further explanation.)
AN 7.57 Sīhasenāpatisutta: Siha
On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the hall with the peaked roof. Then Siha the general approached the Blessed One, paid homage to him, sat down to one side, and said: "Is it possible, Bhante, to point out a directly visible fruit of giving?"
"Well then, Siha, I will question you about this matter. You should answer as you see fit." (1) "What do you think, Siha? There might be two persons, one without faith who is miserly, mean , and abusive, and another endowed with faith, a munificent giver who delights in charity. What do you think, Siha? To whom would the arahants first show compassion: to the one without faith who is miserly, mean, and abusive, or to the one endowed with faith, a munificent giver who delights in charity ?"
"Why , Bhante, would the arahants first show compassion to the person without faith who is s miserly, mean, and abusive? They would first show compassion to the one endowed with faith, a munificent giver who delights in charity ." (2) "What do you think, Siha? Whom would the arahants approach first: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?"
"Why , Bhante, would the arahants first approach the person without faith who is miserly, mean, and abusive? They would first approach the one endowed with faith, a munificent giver who delights in charity." (3) "What do you think, Siha? From whom would the arahants first receive alms: from the one without faith who is miserly, mean, and abusive, or from the one endowed with faith, a munificent giver who delights in charity?" "Why, Bhante, would the arahants first receive alms from the person without faith who is miserly, mean, and abusive? They would first receive alms from the one endowed with faith, a munificent giver who delights in charity ."
(4) "What do you think, Siha? To whom would the arahants first teach the Dhamma: to the one without faith who is miserly, mean, and abusive, or to the one endowed with faith, a munificent giver who delights in charity?" "Why , Bhante, would the arahants first teach the Dhamma to the person without faith who is miserly, mean, and abusive? They would first teach the Dhamma to the one endowed with faith, a munificent giver who delights in charity."
(5) "What do you think, Siha? Which person would acquire a good reputation: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?" "How , Bhante, would the person without faith who is miserly, mean, and abusive acquire a good reputation? It is the person endowed with faith, a munificent giver who delights in charity, who would acquire a good reputation."
(6) "What do you think, Siha? Which person would approach any assembly— whether of khattiyas, brahmins, householders, or ascetics— confidently and composed : the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?" "How , Bhante, could the person without faith, who is miserly, mean, and abusive, approach any assembly— whether of khattiyas, brahmins, householders, or ascetics— confidently and composed? It is the person endowed with faith, a munificent giver who delights in charity, who would approach any assembly . . . confidently and com posed."
(7) "What do you think, Siha? With the breakup of the body, after death, which person would be reborn in a good destination, in a heavenly world: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?" "How , Bhante, could the person without faith who is miserly, mean, and abusive be reborn in a good destination, in a heavenly world , with the breakup of the body, after death ? It is the person endowed with faith, a munificent giver who delights in charity, who would be reborn in a good destination, in a heavenly world , with the breakup of the body, after death. "
"Bhante, I do not go by faith in the Blessed One concerning those six directly visible fruits of giving declared by him . I know them , too. For I am ; a donor, a munificent giver, and the arahants first show compassion to me. I am a donor, a munificent giver, and the arahants first approach me. I am a donor, a munificent giver, and the arahants first receive alms from me. I am a donor, a munificent giver, and the arahants first teach the Dhamma to me. I am a donor, a munificent giver, and I have acquired a good reputation : 'Siha the general is a donor, a sponsor, a supporter of the Sangha. I am a donor, a munificent giver, and whatever assembly I approach— whether of khattiyas, brahmins, householders, or ascetics— I approach it confidently and composed . I do not go by faith in the Blessed One concerning these six directly visible fruits of giving declared by him . I know them , too. But when the Blessed One tells me: 'Siha, with the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world. I do not know this, and here I go by faith in the Blessed One." "So it is, Siha, so it is! With the breakup of the body , after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world ."
(The Buddha explains the benefits of giving that are visible in the present life, and one that is only apparent in the next.)
AN 7.58 Arakkheyyasutta: No Need to Hide
"Bhikkhus, there are these four things that the Tathagata does not need to hide and three things about which he is irreproachable: "What are the four things that the Tathagata does not need to hide? (1) "Bhikkhus, the Tathagata is one whose bodily behavior is purified. There is no bodily misconduct on the part of the Tathagata that he might need to hide, [thinking]: 'Let others not find this out about me . (2) "The Tathagata is one whose verbal behavior is purified. There is no verbal misconduct on the part of the Tathagata that he might need to hide, [thinking]: 'Let others not find this out about me.' (3) "The Tathagata is one whose mental behavior is purified. There is no mental misconduct on the part of the Tathagata that he might need to hide, [thinking]: 'Let others not find this out about me." (4) "The Tathagata is one whose livelihood is purified. There is no wrong livelihood on the part of the Tathagata that he might need to hide, [thinking]: 'Let others not find this out about me."
"These are the four things that the Tathagata does not need to hide. And what are the three things about which he is irreproachable?
(5) "The Tathagata, bhikkhus, is one whose Dhamma is well expounded . In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva, Mara, Brahma, or anyone in the world could reasonably reprove me: 'For such and such reasons, your Dhamma is not well expounded.' Since I do not see any such ground, I dwell secure, fearless, and self-confident. (6) "I have well proclaimed to my disciples the practice leading to nibbana in such a way that, practicing in accordance with it [and reaching] the destruction of the taints, they realize for themselves with direct knowledge, in this very life, the taintless liberation of mind , liberation by wisdom, and having entered upon it, dwell in it. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva, Mara, Brahma, or anyone in the world could reasonably reprove me: 'For such and such reasons, you have not well proclaimed to your disciples the practice leading to nibbana in such a way that, practicing in accordance with it [and reaching] the destruction of the taints, they realize for them selves with direct know ledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it. Since I do not see any such ground , I dwell secure, fearless, and self-confident."
(7) "My assembly, bhikkhus, consists of many hundreds of disciples who , with the destruction of the taints, have realized for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva, Mara, Brahma, or anyone in the world could reasonably reprove me: 'For such and such reasons, it is not the case that your assembly consists of many hundreds of disciples who have destroyed the taints and realized for themselves with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it. Since I do not see any such ground, I dwell secure, fearless, and self-confident. "
"These are the three things about which the Tathagata is irreproachable. " "These, bhikkhus, are the four things that the Tathagata does not have to hide and the three things about which he is irreproachable."
(Four areas where the Realized One has nothing to hide, and three ways he is irreproachable.)
AN 7.59 Kimilasutta: Kimbila
Thus have I heard. On one occasion the Blessed One was dwelling at Kimbila in a nicula grove. Then the Venerable Kimbila approached the Blessed One, paid homage to him , sat down to one side, and said: "What is the cause and reason why, Bhante, the good Dhamma does not continue long after a Tathagata has attained final nibbana?"
"Here, Kimbila, after a Tathagata has attained final nibbana, (1) the bhikkhus, bhikkhunis, male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma. (3) They dwell without reverence and deference toward the Sangha. (4) They dwell without reverence and deference toward the training. (5) They dwell without reverence and deference toward concentration. (6) They dwell without reverence and deference toward needfulness. (7) They dwell without reverence and deference toward hospitality. This is the cause and reason why the good Dhamma does not continue long after a Tathagata has attained final nibbana."
"What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathagata has attained final nibbana?" "Here, Kimbila, after a Tathagata has attained final nibbana; (1) the bhikkhus, bhikkhunis, male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference toward the Dhamma. (3) They dwell with reverence and deference toward the Sangha. (4) They dwell with reverence and deference toward the training. (5) They dwell with reverence and deference toward concentration: (6) They dwell with reverence and deference toward heedfulness: (7) They dwell with reverence and deference toward hospitality. This is the cause and reason why the good Dhamma continues long after a Tathagata has attained final nibbana."
(Venerable Kimbila asks the Buddha the reasons for the long-lasting of Buddhism after the Buddha’s demise.)
AN 7.60 Sattadhammasutta: Seven Qualities
"Bhikkhus, possessing seven qualities, a bhikkhu can before long, with the destruction of the taints, realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, dwell in it. What seven? "
"Here, a bhikkhu is endowed with faith, virtuous, learned, secluded, energetic, mindful, and wise. Possessing these seven qualities, a bhikkhu can before long, with the destruction of the taints, realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, can dwell in it."
(Qualities required for arahantship.)
AN 7.61 Pacalāyamānasutta: Dozing
Thus have I heard. On one occasion the Blessed One was dwelling among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. Now on that occasion the Venerable Mahamoggallana was sitting and dozing at Kallavalamuttagama among the Magadhans. With the divine eye, which is purified and surpasses the human, the Blessed One saw the Venerable Mahamoggallana sitting and dozing.
Then, just as a strong man might extend his drawn-in arm or draw in his extended arm , the Blessed One disappeared from the deer park at Bhesakala Grove, and reappeared before the Venerable Mahamoggallana. The Blessed One sat down on the seat that was prepared for him and said: "Are you dozing, Moggallana? Are you dozing, Moggallana?" "Yes, Bhante."
(1) "Therefore, Moggallana, you should not attend to or cultivate the object that you were attending to when you became drowsy. By such means, it is possible that your drowsiness will be abandoned. (2) "But if you cannot abandon your drowsiness in such a way, you should ponder, examine, and mentally inspect the Dhamma as you have heard it and learned it. By such means, it is possible that your drowsiness will be abandoned. (3) "But if you cannot abandon your drowsiness in such a way, you should recite in detail the Dhamma as you have heard it and learned it. By such means, it is possible that your drowsiness will be abandoned. . . (4) "But if you cannot abandon your drowsiness in such a way, you should pull both ears and rub your limbs with your hands. By such means, it is possible that your drowsiness will be abandoned. (5) "But if you cannot abandon your drowsiness in such a way, you should get up from your, seat, rub your eyes with water, survey all the quarters, and look up at the constellations and stars. By such means, it is possible that your drowsiness will be abandoned. (6) "But if you cannot abandon your drowsiness in such a way, you should attend to the perception of light; you should undertake the perception of day thus: 'As by day, so at night; as at night, so by day.' Thus, with a mind that is open and uncovered, you should develop a mind imbued with luminosity. By such means, it is possible that your drowsiness will be abandoned. (7) "But if you cannot abandon your drowsiness in such a way, you should undertake [the exercise of] walking back and forth, perceiving what is behind you and what is in front, with your sense faculties drawn in and your mind collected. By such means, it is possible that your drowsiness will be abandoned. "But if you cannot abandon your drowsiness in such a w ay, you should lie down on the right side in the lion's posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in your mind the idea of rising.
When you awaken, you should get up quickly, [thinking]: 'I will not be intent on the pleasure of rest, the pleasure of sloth, the pleasure of sleep.' It is in this way , Moggallana, that you should train yourself. "
"Therefore, Moggallana, you should train yourself thus: 'We will not approach families [for alms] with a head swollen with pride.' It is in this way, Moggallana, that you should train yourself. It may be, Moggallana, that a bhikkhu approaches families with a head swollen with pride. Now there are chores to be done in the families, and for this reason, when a bhikkhu turns up, people may not pay attention to him . In such a case the bhikkhu might think: 'Who has turned this family against me? It seems these people have now become indifferent toward me.' In this way, through lack of gain one feels humiliated; when feeling humiliated, one becomes restless; when one is restless, ' one loses one's restraint. The mind of one without restraint is far from concentration. "
"Therefore, Moggallana, you should train yourself thus: 'We will not engage in contentious talk.' It is in this way that you should train yourself. When there is contentious talk, an excess of words can be expected. When there is an excess of words, one becomes restless; when one is restless, one loses one's restraint. The mind of one without restraint is far from concentration. "
"Moggallana, I do not praise bonding with everyone whatsoever, nor do I praise bonding with no one at all. I do not praise bonding with householders and monastics, but I do praise bonding with quiet and noiseless lodgings far from the flurry of people, remote from human habitation, and suitable for seclusion."
When this was said, the Venerable Mahamoggallana said to the Blessed One: "Briefly, Bhante, how is a bhikkhu liberated in the extinction of craving, best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation?"
"Here, Moggallana, a bhikkhu has heard: 'Nothing is worth holding to.' When a bhikkhu has heard: 'Nothing is worth holding to,' he directly knows all things. Having directly known all things, he fully understands all things. Having fully understood all things, whatever feeling he feels— whether pleasant, painful, or neither painful nor pleasant— he dwells contemplating impermanence in those feelings, contemplating fading away in those feelings, contemplating cessation in those feelings, contemplating relinquishment in those feelings. As he dwells contemplating impermanence. . . fading away... cessation . . . relinquishment in those feelings, he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains nibbana. He understands: 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being:' "Briefly, Moggallana, it is in this way that a bhikkhu is best among devas and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate spiritual life, and gained the ultimate consummation."
(Before his awakening, Moggallāna is struggling with sleepiness in meditation. The Buddha visits him and gives seven ways to dispel drowsiness, and other important teachings.)
AN 7.62 Mettasutta: Do Not Be Afraid of Merit
"Bhikkhus, do not be afraid of merit. This is a designation for happiness, that is, merit." "I recall that for a long time I experienced the desirable, lovely, agreeable result of merit that had been made over a long time. For seven years I developed a mind of loving-kindness. As a consequence, for seven eons of world-dissolution and evolution I did not come back to this world. When the world was dissolving I fared on to the [realm of] streaming radiance. When the world was evolving, I was reborn in an empty mansion of Brahma. There I was Brahma, the Great Brahma, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. I was Sakka, ruler of the devas, thirty-six times. Many hundreds of times I was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. I had these seven gems, that is: the wheel-gem , the elephant-gem , the horse-gem , the jewel-gem , the woman-gem , the treasurer-gem , and the advisery-gem as the seventh. I had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. I reigned after conquering this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma."
"If one seeks happiness, look to the result of merit, [the result of] wholesome deeds. For seven years, I developed a loving mind, 0 bhikkhus, and for seven eons of dissolution and evolution, I did not come back again to this world. ''
"When the world w as dissolving, I fared on to [the realm of] streaming radiance. When the world was evolving, I fared on to an empty Brahma [mansion]. "
"Seven times I Was Great Brahma, the wielder of mastery; thirty-six times I was ruler of the devas, exercising rulership over the devas. I was a Wheel-turning monarch, the lord of Jambudipa, a head-anointed khattiya, the sovereign among human beings. "
"Without force, without weapons, I conquered this earth. I ruled it by righteousness, without violence, by Dhamma exercising rulership by Dhamma over this sphere of the earth. "
"I was born into a rich family, with abundant wealth and property, [a family] endowed with all sense pleasures, and possessing the seven gems. This is well-taught by the Buddhas, the benefactors of the world: this is the cause of greatness by which one is called a lord of the earth ."
"I was a king bright with splendor, one with abundant wealth and commodities. I was a lord of Jambudipa, powerful and glorious. Who even though of a low birth, would not place trust on hearing this?
"Therefore one desiring the good, aspiring for greatness, should deeply revere the good Dhamma, recollecting the Buddhas' teaching ."
(The incalculable benefits of merit that last for many aeons.)
AN 7.63 Bhariyāsutta: Wives
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of the householder Anathapindika, where he sat down on the seat that was prepared for him . Now on that occasion, people in Anathapindika's residence were making an uproar and a racket.
Then the householder Anathapindika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Householder, why are people in your residence making such an uproar and a racket? One would think it was fishermen at a haul of fish."
"This, Bhante, is my daughter-in-law Sujata, who is rich and has been brought here from a rich family. She doesn't obey her father-in-law , her mother-in-law , or her husband. She doesn't even honor, respect, esteem , and venerate the Blessed One."
Then the Blessed One addressed Sujata: "Come here, Sujata." "Yes, Bhante," she replied. She went to the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to her: "Sujata, a man might have seven kinds of wives. What seven? One like a killer, one like a thief, one like a tyrant, one like a mother, one like a sister, one like a friend, and one like a slave. A man might have these seven kinds of wives. Which one are you ?"
"Bhante, I do not understand in detail the meaning of this statement that the Blessed One has spoken in brief. Please let the Blessed One teach me the Dhamma in such a way that I might understand in detail the meaning of this statement spoken in brief." "Then listen and attend closely, Sujata. I will speak." "Yes, Bhante," she replied.
The Blessed One said this: "With hateful mind, devoid of sympathy, lusting for others, despising her husband, she seeks to kill the one who bought her with wealth: a wife like this is called a wife and a killer. "
"When the woman's husband acquires wealth by toiling at a craft, trade, or farming, she tries to steal it, even if [he earns] but little: a wife like this is called a wife and a thief. "
"The lazy glutton, unwilling to work, harsh, fierce, rough in speech, a woman who dominates her own supporters: a wife like this is called a wife and a tyrant. " "One always benevolent and sympathetic, who guards her husband as a mother her son, who protects the wealth he earns: a wife like this is called a wife and a mother. "
"She who holds her husband in high regard as younger sister her elder brother, conscientious, following her husband's will: a wife like this is called a wife and a sister. " "One who rejoices when she sees her husband as if seeing a friend after a long absence; well raised, virtuous, devoted to her husband: a wife like this is called a wife and a friend. "
"One who remains patient and calm , when threatened with violence by the rod , who tolerates her husband with a mind free of hate, patient, submissive to her husband's will: a wife like this is called a wife and a slave. "
"The types of wives here called a killer, a thief, and a tyrant, immoral, harsh, disrespectful, with the body's breakup go to hell."
"But the types of wives here called mother, sister, friend, and slave, firm in virtue, long restrained, with the body's breakup go to heaven. "
"A man, Sujata, might have these seven kinds of wives. Now which one are you?" "Beginning today, Bhante, let the Blessed One consider me a wife who is like a slave."
(Anāthapiṇḍika’s home was in an uproar due to the badly behaved Sujātā, newly wedded to one of his sons. The Buddha speaks to her on the different kinds of wives.)
AN 7.64 Kodhanasutta: Anger
"Bhikkhus, there are these seven things that are gratifying and ' advantageous to an enemy that come upon an angry man or woman. What seven? (1) "Here, bhikkhus, an enemy wishes for an enemy: 'May he be ugly!' For what reason? An enemy does not delight in the beauty of an enemy. When an angry person is overcome and oppressed by anger, though he may be well bathed, well anointed, with trimmed hair and beard , dressed in white clothes, still, he is ugly. This is the first thing gratifying and advantageous to an enemy that comes upon an angry man or woman. (2) "Again, an enemy wishes for an enemy: 'May he sleep badly!' For what reason? An enemy does not delight when an enemy sleeps well. When an angry person is overcome and oppressed by anger, though he may sleep on a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy and red bolsters at both ends, still, he sleeps badly. This is the second thing gratifying and advantageous to an enemy that comes upon an angry man or woman. (3) "Again, an enemy wishes for an enemy: 'May he not succeed!' For what reason? An enemy does not delight in the success of an enemy. When an angry person is overcome and oppressed by anger, if he gets what is harmful, he thinks: 'I have gotten what is beneficial' and if he gets what is beneficial, he thinks: 'I have gotten what is harmful.' When, overcome by anger, he gets these things that are diametrically opposed, they lead to his harm and suffering for a long time. This is the third thing gratifying and advantageous to an enemy that comes upon an angry man or woman. "
(4) "Again, an enemy wishes for an enemy 'May he not be wealthy!" For what reason? An enemy does not delight in the wealth of an enemy. When an angry person is overcome and oppressed by anger, kings appropriate for the royal treasury any wealth he has acquired by energetic striving, am assed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained. This is the fourth thing gratifying and advantageous to an enemy that comes upon an angry man or woman." (5) "Again , an enemy wishes for an enemy: 'May he not be famous!' For what reason? An enemy does not delight in the fame of an enemy. When an angry person is overcome and oppressed by anger, he loses whatever fame he had acquired through heedfulness. This is the; fifth thing gratifying and advantageous to an enemy that, comes upon an angry man or woman. (6) "Again , an -enemy, wishes for an enemy: 'May he have no friends!' For what reason? An enemy does not delight in an enemy having friends. When an angry person is overcome and oppressed by anger, his friends and companions, relatives and family members, avoid him from afar. This is the sixth thing gratifying and advantageous to an enemy that comes upon an angry man or woman. "
(7) "Again , an enemy wishes for an enemy: 'With the breakup of the body, after death, may he be reborn in the plane of misery, in a bad destination, in the lower world , in hell!' For what reason? An enemy does not delight in an enemy's, going to a good destination. When an angry person is overcome and oppressed by anger, he engages in misconduct by body, speech, and mind. As a consequence, still overcome by anger, 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. This is the seventh thing gratifying and advantageous to an enemy that comes up on an angry man or woman. "
"These are the seven things gratifying and advantageous to an enemy that come upon an angry man or woman ."
The angry person is ugly; he also sleeps badly; having gained some benefit, he takes it to be harmful.
The angry person, overcome by anger, having slain by body and speech, incurs the loss of wealth.
Maddened by anger he acquires a bad reputation. His relatives, friends, and loved ones avoid the angry person. Anger is a cause of harm ; anger stirs up mental turmoil.
People do not recognize the peril that has arisen from within. The angry person doesn't know the good; the angry person doesn't see the Dhamma.
There is just blindness and dense gloom when anger overcomes a person. When an angry person causes damage, whether easily or with difficulty, later, when the anger has vanished, he is tormented as if burnt by fire.
He shows recalcitrance as a fire does a smoky crest. When his anger spreads outward, people become angry on his account.
He has no shame or fear of wrong, his speech is not respectful; one overcome by anger has no island [of safety] at all.
I will tell you about the deeds that produce torment. Listen to them as they are, remote from those that are righteous:
An angry person slays his father; an angry person slays his own mother; an angry person slays a brahmin; an angry person slays a worldling.
The angry worldling slays his mother, the good woman who gave him life, the one by whom he was nurtured and who showed him this world. Those beings, like oneself, each hold their self most dear; yet those who are angry kill themselves in various ways when they are distraught about diverse matters.
Some kill themselves with a sword; some who are distraught swallow poison; some hang themselves with a rope; some [jump] into a mountain gorge.
Deeds that involve destroying growth and deeds that cause their own death: when doing such deeds they do not know that defeat is born of anger.
Thus death's snare hidden in the heart has taken the form of anger. One should cut it off by self-control, wisdom , energy, and [right] view.
The wise person should eradicate this one unwholesome [quality]. In such a way one should train in the Dhamma: do not yield to recalcitrance.
Free from anger, their misery gone, free from delusion, no longer avid, tamed , having abandoned anger, the taintless ones attain nibbana. (When someone is angry, they wish ill upon their enemy, and are disappointed if they do well. This sutta includes a powerful set of verses.)
II. The Great Chapter
AN 7.65 Hirīottappasutta: Moral Shame
"Bhikkhus, (1) when there is no sense of moral shame and moral dread , for one deficient in a sense of moral shame and moral dread , (2) restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (3) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for one deficient in virtuous behavior, (4) right concentration lacks its proximate cause. When there is no right concentration, for one deficient in right concentration, (5) the knowledge and vision of things as they really are lacks its proximate cause. When there is no know ledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they, really are, (6) disenchantment and dispassion lack their proximate cause. When there is no disenchantment and dispassion, for one deficient in disenchantment and dispassion, (7) the knowledge and vision of liberation lacks its proximate cause. "
"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties. . . the knowledge and vision of liberation lacks its proximate cause. "
"Bhikkhus, (1) when there is a sense of moral shame and moral dread , for one possessing a sense of moral shame and moral d read , (2) restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties, for one who exercises restraint of the sense faculties, (3) virtuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (4) right concentration possesses its proximate cause. When there is right concentration, for one possessing right concentration , (5) the knowledge and vision of things as they really are possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (6) disenchantment and dispassion possess their proximate cause. When there is disenchantment and dispassion, for one possessing disenchantment and dispassion, (7) the knowledge and vision of liberation possesses its proximate cause. "
"Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties . . . the knowledge and vision of liberation possesses its proximate cause."
(A sense of conscience is the foundation that leads step by step to liberation.)
AN 7.66 Sattasūriyasutta: Seven Suns
On one occasion, the Blessed One was dwelling at Vesali in Ambapali's Grove. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, conditioned phenomena are impermanent; conditioned phenomena are unstable; conditioned phenomena are unreliable. It is enough to become, disenchanted with all conditioned phenomena, enough to become dispassionate toward them , enough to be liberated from them. "
"Bhikkhus, Sineru, the king of mountains, is 84,000 yojanas in length and 84,000 yojanas in width; it is submerged 84,000 yojanas in the great ocean and rises up 84,000 yojanas above the great ocean . (1) "There comes a time, bhikkhus, when rain does not fall for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. When rain does not fall, seed life and vegetation, medicinal plants, grasses, and giant trees of the forest wither and dry up and no longer exist. So impermanent are conditioned phenomena, so unstable, so unreliable. It is enough to become disenchanted with all conditioned phenomena, enough to become dispassionate toward them , enough to be liberated from them. "
(2) "There comes a time when, after a long time, a second sun appears. With the appearance of the second sun , the small rivers and lakes dry up and evaporate and no longer exist.So impermanent are conditioned phenomena.. . . It is enough to be liberated from them . (3) "There comes a time when, after a long time, a third sun appears. With the appearance of the third sun, the great rivers— the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi— dry up and evaporate and no longer exist. So impermanent are conditioned phenomena... . It is enough to be liberated from them. "
(4) "There comes a time, when, after a long time, a fourth sun appears. With the appearance of the fourth sun, the great lakes from which those great rivers originate— Anotatta , Sihapapata, Rathakara, Kannamunda, Kunala, Chaddanta, and Mandakini—-dry up and evaporate and no longer exist. So impermanent are conditioned phenomena. It is enough to be liberated from them . (5) "There comes a time when, after a long time, a fifth sun appears. With the appearance of the fifth sun, the waters in the great ocean sink by a hundred yojanas, two hundred yojanas . . . three hund red yojanas . . . seven hundred yojanas. The water left in the great ocean stands at the height of seven palm trees, at the height o f six palm trees. . . five palm trees . . . four palm trees . . . three palm trees . . .two palm trees ... a mere palm tree. The water left in the great ocean stands at the height of seven fathoms . . . six fathoms . . . five fathoms . . . four fathoms.. . three fathoms. . . two fathoms.. . a fathom . . . half a fathom .. . up to the waist. . . up to the knees. .. up to the ankles. Just as, in the autumn , when thick drops of rain are pouring down, the waters stand in the hoof prints of cattle here and there, so the waters left in the great ocean will stand here and there [in pools] the size of the hoof prints of cattle. With, the appearance of the fifth sun, the water left in the great ocean is not enough even to reach the joints of one's fingers. So impermanent are conditioned phenomena. It is enough to be liberated from them."
(6) "There comes a time when, after a long time, a sixth sun appears. With the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smolder. Just as a potter's fire, when kindled, first smokes, fumes, and smolders, so with the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smolder. So impermanent are conditioned phenomena. It is enough to be liberated from them . (7) "There comes a time when , after a long time, a seventh sun appears. With the appearance of the seventh sun, this great earth and Sineru, the king of mountains, burst into flames, blaze up brightly, and become one mass of flame. As the great earth and Sineru are blazing and burning, the flame, cast up by the wind, rises even to the brahma world. As Sineru is blazing and burning , as it is undergoing destruction and being overcome by a great mass of heat, mountain peaks of a hundred yojanas disintegrate; mountain peaks of two hundred yojanas. .. three hundred yojanas. . . four hundred yojanas. . . five hundred yojanas disintegrate. "
"When this great earth and Sineru, the king of mountains, are blazing and burning, neither ashes nor soot are seen. Just as, when ghee or oil are blazing and burning, neither ashes nor soot are seen,, so it is when this great earth and Sineru, the king of mountains, are blazing and burning. So impermanent are conditioned phenomena, so unstable, so unreliable. It is enough to become disenchanted with all conditioned phenomena, enough to become dispassionate toward them, enough to be liberated from them . "
"Bhikkhus, who except those who have seen the truth would think or believe: This great earth and Sineru, the king of mountains, will burn up , be destroyed, and will no longer exist'? "
"In the past, bhikkhus, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahma world. When he was teaching, those who understood his teaching completely were, with the breakup of the body, after death, reborn in a good destination, in the brahma world. But of those who did not understand his teaching completely, some were reborn in companionship with the devas who control what is created by others; some in companionship with the devas who delight in creation ; some in companionship with the Tusita devas; some in companionship with the Yama devas; some in companionship with the Tavatimsa devas; some in companionship with the devas [ruled by] the four great kings."
Some were reborn in companionship with affluent khattiyas; some in companionship with affluent brahmins; some in companionship with affluent householders. " "Then, bhikkhus, it occurred to the teacher Sunetta: It isn't fitting that I should have exactly the same future destination as my disciples. Let me develop loving-kindness further. Then for seven years the teacher Sunetta developed a mind of lovingkindness. As a consequence, for seven eons of world-dissolution and evolution he did not come back to this world. When the world was dissolving, he moved on to the [realm of] streaming radiance. When the world Was evolving, he was reborn in an empty mansion of Brahma."
"There he was Brahma, the Great Brahma, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. He was Sakka, ruler o f the devas, thirty-six times. Many hundreds of times he was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. He had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. He reigned after he had conquered this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma. "
"Bhikkhus, though he had such a long life span and continued on for such a long time, the teacher Sunetta was still not freed from birth, from old age and death, from sorrow , lamentation, pain, dejection, and anguish. He was not freed from suffering, I say. For what reason ? Because he did not understand and penetrate four things. What four? Noble virtuous behavior, noble concentration, noble wisdom , and noble liberation. "
Noble virtuous behavior, bhikkhus, has been understood and penetrated. Noble concentration has been understood and penetrated. Noble wisdom has been understood and penetrated. Noble liberation has been understood and penetrated. Craving for existence has been cut off; the conduit to existence has been destroyed; now there is no more renewed existence."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this: "Virtuous behavior, concentration, wisdom, and unsurpassed liberation: these things the illustrious Gotama understood by himself. "
"Having directly known these things, the Buddha taught the Dhamma to the bhikkhus. The Teacher, the end -maker of suffering, the One with Vision, has attained nibbana."
(A rare discourse on cosmic evolution. The Buddha describes the successive appearance of seven suns and how even the earth will be burned up.)
AN 7.67 Nagaropamasutta: Simile of the Fortress
"Bhikkhus, when a king's frontier fortress is well provided with seven appurtenances of a fortress and readily gains, without trouble or difficulty, four kinds of food, it can be called a king's frontier fortress that cannot be assailed by external foes and enemies. "
"What are the seven kinds of appurtenances of a fortress with which it is well provided? (1) "Here, bhikkhus, in the king's frontier fortress the pillar has a deep base and is securely planted, immobile, unshakable. A king's frontier fortress is well provided with this first appurtenance for protecting its inhabitants and for warding off outsiders. (2) "Again, in the king's frontier fortress the moat is dug deep and wide. A king's frontier fortress is well provided with this second appurtenance for protecting its inhabitants and for warding off outsiders. "
(3) "Again, in the king's frontier fortress the patrol path is high and wide. A king's frontier fortress is well provided with this third appurtenance for protecting its inhabitants and for warding off outsiders. (4) "Again, in the king's frontier fortress many weapons are stored, both missiles and hand weapons. A king's frontier fortress is well provided with this fourth appurtenance for protecting its inhabitants and for warding off outsiders. (5) "Again, in the king's frontier fortress many kinds of troops reside, that is, elephant hoops, cavalry, charioteers, archers, standard bearers, camp marshals, food servers, ugga-caste warriors, front-line commandoes, great-bull warriors, attack soldiers, shield-bearing soldiers, domestic-slave soldiers. A king's frontier fortress is well provided with this fifth appurtenance for protecting its inhabitants and forw arding off outsiders."
(6) "Again, in the king's frontier fortress the gatekeeper is wise, competent, and intelligent, one who keeps out strangers and admits acquaintances. A king's frontier fortress is well provided with this sixth appurtenance for protecting its inhabitants and forwarding off outsiders.(7) "Again, in the king's frontier fortress the rampart is high and wide, covered over by a coat of plaster. A king's frontier fortress is well provided with this seventh appurtenance for protecting its inhabitants and forwarding off outsiders. "
"It is well provided with these seven kinds of appurtenances. And what are the four kinds of food that it readily gains, without trouble or difficulty? (1) "Here, bhikkhus, in the king's frontier fortress much grass, firewood, and water are stored up for the delight, relief, and ease of its inhabitants and forwarding off outsiders. (2) "Again, in the king's frontier fortress much rice and barley are stored up for the delight,: relief, and ease of its inhabitants and for warding off outsiders. (3) "Again, in the king's frontier fortress many foodstuffs— sesame, green gram , and bean— are stored up for the delight, relief, and ease of its inhabitants and forwarding off outsiders. (4) "Again, in the king's frontier fortress many medicaments— ghee, butter, oil, honey, molasses, and salt— are stored up for the delight, relief, and ease of its inhabitants and forwarding off outsiders. "
"These are the four foods that it readily gains, without trouble or difficulty. ' "When, bhikkhus, a king's frontier fortress is well provided with these seven appurtenances of a fortress, and when it readily gains, without trouble or difficulty, these four kinds of food, it can be said that the king's frontier fortress cannot be assailed by external foes and enemies. "
"So too, bhikkhus, when a noble disciple possesses seven good qualities, and when he gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life, he is then called a noble disciple who cannot be assailed by Mara, who cannot be assailed by the Evil One. "
“What are the seven good qualities that he possesses? (1) "Just as, bhikkhus, the pillar in the king's frontier fortress has a deep base and is securely planted, immobile and unshakable, for the purpose of protecting its inhabitants and forwarding off outsiders, so too the 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." With faith as his pillar, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this first good quality. "
(2) "Just as the moat in the king's frontier fortress is dug deep and wide for the purpose of protecting its inhabitants and forwarding off outsiders, so too 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. With a sense of moral shame as the moat, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this second good quality. "
(3) "Just as the patrol path in the kin g's frontier fortress is high and wide for the purpose of protecting its inhabitants and forwarding off outsiders, so too a noble disciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad unwholesome qualities. With moral dread as the patrol path, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this third good quality. "
(4) "Just as many weapons, both missiles and hand weapons, are stored in the king's frontier fortress for the purpose of protecting its inhabitants and forwarding off outsiders, so too 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. With learning as his weaponry, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this fourth good quality. (5) "Just as many kinds of troops reside in the king's frontier fortress, that is, elephant troops . . , domestic-slave soldiers, for protecting its inhabitants and for warding off outsiders, so too 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; With energy as his troops, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this fifth good quality. (6) "Just as the gatekeeper in the king's frontier fortress is wise, competent, and intelligent, one who keeps out strangers and admits acquaintances, for protecting its inhabitants and forwarding off outsiders, so too a noble disciple is mindful, possessing supreme mindfulness and alertness, one who remembers and recollects what was done and said long ago. With mindfulness as his gatekeeper, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this sixth good quality. (7) "Just as the rampart in the king's frontier fortress is high and wide, covered over by a coat of plaster, for protecting its inhabitants and forwarding off outsiders, so too 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. With wisdom as his coat of plaster, the noble disciple abandons the unwholesome and develops the wholesome, abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this seventh good quality. "
"He possesses these seven good qualities." "And what are the four jhanas that constitute the higher mind and are pleasant dwellings in this very life, which he gains at will, without trouble or difficulty?
(1) "Just as, bhikkhus, much grass, firewood, and water are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and forwarding off outsiders, so too, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination— for his own delight, relief, and comfort, and for entering upon nibbana. (2) "Just as much rice and barley are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and forwarding off outsiders." so too, with the subsiding of thought and examination, a noble disciple enters and dwells 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 — for his own delight, relief, and com fort, and for entering upon nibbana. (3) "Just as many foodstuffs— sesame , green gram , and beans— are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the fading away as well of rapture, a noble disciple dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble Ones declare: 'He is equanimous, mindful, one who dwells happily'— for his own delight, relief, and comfort, and for entering upon nibbana. "
(4) "Just as many medicaments— ghee, butter, oil, honey, molasses, and salt— are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and forwarding off outsiders, so too, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a noble disciple enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity— for his own delight, relief, and comfort, and for entering upon nibbana. "
"These are the four jhanas that constitute the higher mind and are pleasant dwellings in this very life, which he gains at will without trouble or difficulty. "
"When , bhikkhus, a noble disciple possesses these seven good qualities, and when he gains at will, without trouble or difficulty, these four jhanas that constitute the higher mind and are pleasant dwellings in this very life, he is then called a noble disciple who cannot be assailed by Mara, who cannot be assailed by the Evil One." (When a king’s fortress is well supplied with seven things and has four kinds of food supplies it is impregnable. Similarly, a noble disciple with seven qualities and the four absorptions is impregnable.)
AN 7.68 Dhammaññūsutta: One Who Knows the Dhamma
"Bhikkhus, possessing seven qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven? Here, a bhikkhu is one who knows the Dhamma, who knows the meaning, who knows himself, who knows moderation, who knows the proper time, who knows the assembly, and who knows the superior and inferior kinds of persons. (1) "And how is a bhikkhu one who knows the Dhamma? Here, a bhikkhu knows the Dhamma: the discourses, mixed - prose and verse , expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and questions and -answers. If a bhikkhu did not know the Dhamma— the discourses . . . questions-and-answers— he would riot be called 'one who knows the Dhamma.' But because he knows the Dhamma— the discourses . . . questions-and -answers— he is called 'one who knows the Dhamma.' Thus he is one who knows the Dhamma."
(2) "And how is a bhikkhu one who knows the meaning? Here, a bhikkhu knows the meaning of this and that statement thus: 'This is the meaning of this statement; this is the meaning of that statement.' If a bhikkhu did not know the meaning of this and that statement thus . . . he would not be called 'one who knows the meaning.' But because he knows the meaning of this and that statement thus: 'This is the meaning of this statement; this is the meaning of that statement,' he is called 'one who knows the meaning.' Thus he is one who knows the Dhamma and one who knows the meaning. (3) "And how is a bhikkhu one who knows himself? Here, a bhikkhu knows himself thus: 'I have so much faith, virtuous behavior, learning, generosity, wisdom , and discernment.' If a bhikkhu did not know himself thus: 'I have so much faith . . . and discernment,' he would not be called 'one who knows himself. But because he knows himself thus: 'I have so much faith . . . and discernment,' he is called 'one who knows himself.' Thus he is one who knows ,the Dhamma, one who knows the meaning, and one who knows himself.'
(4) "And how is a bhikkhu one who knows moderation ? Here, a bhikkhu knows moderation in accepting robes, alms food, lodgings, and medicines and provisions for the sick. If a bhikkhu did not know moderation in accepting robes . . and provisions for the sick, he would not be called 'one who knows moderation.' But because he knows moderation in accepting robes, alms food , lodgings, and medicines and provisions for the sick, he is called 'one who knows moderation.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, and one who knows moderation. "
(5) "And how is a bhikkhu one who knows the proper time? Here, a bhikkhu knows the proper time thus: 'This is the time for learning, this is the time for questioning,' this is the time for exertion , this is the time for seclusion.' If a bhikkhu did not know the proper time— 'This is the time for learning . . . this is the time for seclusion '-—he would not be called 'one who knows : the proper time.' But because he knows the proper time—-'This is the time for learning . . . this is the time for seclusion '— he is called 'one who knows the proper time.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself; one who knows moderation, and one who knows the proper time. "
(6) '"And how is a bhikkhu one who knows the assembly? Here, a bhikkhu knows the assembly: 'This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. Among these, one should approach [this assembly] in such a way ; one should stop in such a way; one should act in such a way ; one should sit down in such a way; one should speak in such a way; one should remain silent in such a way. If a bhikkhu did not know the assembly: 'This is an assembly of khattiyas . . . of ascetics. Among these, one should approach [this assembly] in such a way . . . one should remain silent in such a way '— he would not be called 'one who knows the assembly.' But because he knows the assembly— 'This is an assembly of khattiyas . . . of ascetics. Among these, one should approach [this assembly] in such a way . . . one should remain silent in such a way '— he is called 'one who knows the assembly.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, one who knows the proper time, and one who knows the assembly."
(7) "And how is a bhikkhu one who knows the superior and inferior kinds of persons? Here, a bhikkhu understands persons in terms of pairs. (i) "Two persons: one wants to see the noble ones; one does not want to see the noble ones. The person who does not want to see the noble ones is in that respect blameworthy; the person who wants to see the noble ones is in that respect praiseworthy. (ii) "Two persons who want to see the noble ones: one Wants to hear the good Dhamma; one does not want to hear the good Dhamma. The person who does not want to hear the good Dhamma is in that respect blameworthy; the person who wants to hear the good Dhamma is in that respect praiseworthy. (iii) "Two persons who want to hear the good Dhamma: one listens to the Dhamma with eager ears; one does not listen to the Dhamma with eager ears. The person who does not listen to the Dhamma with eager ears is in that respect blameworthy; the person who listens to the Dhamma with eager ears is. in that respect praiseworthy. (iv) "Two persons who listen to the Dhamma with eager ears: one, having heard the Dhamma, retains it in mind; one, having heard the Dhamma, does not retain it in mind. The person who, having heard the Dhamma, does not retain it in mind is in that respect blameworthy; the person who, having heard the Dhamma, retains it in mind is in that respect praiseworthy. (v) "Two persons who, having heard the Dhamma, retain it in mind: one examines the meaning of the teachings that have been retained in mind; one does not examine the meaning of the teachings that have been retained in mind. The person who does not examine the meaning of the teachings that have been retained in mind is in that respect blameworthy; the person who examines the meaning of the teachings that have been retained in mind is in that respect praiseworthy. (vi) "Two persons who examine the meaning of the teachings that have been retained in mind: one has understood the meaning and the Dhamma and then practices in accordance with the Dhamma; one has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. The person who has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma is in that respect blameworthy; the person who has understood the meaning and the Dhamma and then practices in accordance with the Dhamma is in that respect praiseworthy. (vii) "Two persons who have understood the meaning and the Dhamma and then practice in accordance with the Dhamma: one is practicing for his own welfare but not for the welfare of others; one is practicing for his own welfare and for the welfare of others. The person who is practicing for his own welfare but not for the welfare of others is in that respect blameworthy; the person who is practicing for his own welfare and for the welfare of others is in that respect praiseworthy. "
"It is in this way that a bhikkhu understands persons in terms of pairs. It is in this way that a bhikkhu is one who knows the superior and inferior kinds of persons. "
"Possessing these seven qualities, a bhikkhu is worthy of gifts, worthy of hospitality, Worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
(A monk who has seven qualities is worthy, with a special emphasis on listening to and learning the teaching.)
AN 7.69 Pāricchattakasutta: Paricchattaka (1)
"Bhikkhus, when the foliage of the Tavatimsa devas' paricchattaka coral tree has turned yellow , the Tavatimsa devas are elated, [thinking]: 'The foliage of the paricchattaka coral tree now has turned yellow. Now it won't be long before its foliage will fall.' (2) "When the foliage of the Tavatimsa devas' paricchattaka coral tree has fallen, the Tavatimsa devas are elated, [thinking]: The foliage of the paricchattaka coral tree now has fallen, Now it won't be long before its floral initiation occurs.' (3) "When the Tavatimsa devas' paricchattaka coral tree has had its floral initiation, the Tavatimsa devas are elated, [thinking]: 'The paricchattaka coral tree now has had its floral initiation. Now it won't be long before its floral differentiation occurs."
(4) "When the Tavatimsa devas' paricchattaka coral tree has had its floral differentiation, the Tavatimsa devas are elated, [thinking]: 'The paricchattaka coral tree now has had its floral differentiation. Now it won't be long before its bud formation occurs.' (5) "When the Tavatimsa devas' paricchattaka coral tree has had its bud formation, the Tavatimsa devas are elated, [thinking]: 'The paricchattaka coral tree now has had its bud formation. Now it won't be long before its bud burst occurs. (6) "When the Tavatimsa devas' parieehattalza coral tree has had its bud burst, the Tavatimsa devas are elated, [thinking]: 'The parieehattaka coral tree now has had its bud burst- Now it won't be long before it fully blossoms.' (7) "When the Tavatimsa devas' parieehattaka coral tree has fully blossomed, the Tavatimsa devas are elated, and they spend four celestial months at the foot of the parieehattaka coral tree enjoying them selves furnished and endowed with the five objects of sensual pleasure. When the parieehattaka coral tree has fully blossomed, a radiance suffuses the area fifty yojanas all around and a fragrance is carried along with the wind for a hundred yojanas. This is the majesty of the parieehattaka coral tree.
(1) "So too, bhikkhus, when a noble disciple intends to go forth from the household life into homelessness, on that occasion he is one whose foliage has turned yellow, like the Tavatimsa devas' parieehattaka coral tree." (2) "When a noble disciple has shaved off his hair and beard, put on ochre robes, and gone forth from the household life into homelessness, oh that occasion he is one whose foliage has fallen, like the Tavatimsa devas' parieehattaka coral tree. (3) "When, secluded from sensual pleasures, secluded from unwholesome states, a noble disciple enters and dwells in the first jhana . . . on that occasion his floral initiation has occurred, like the Tavatimsa devas' parieehattaka coral tree. (4) "When, with the subsiding of thought and examination, a noble disciple enters and dwells in the second jhana . . . on that occasion his floral differentiation has occurred, like the Tavatimsa devas' parieehattaka coral tree. (5) "When, with the fading away as well of rapture, a noble disciple. . . enters and dwells in the third jhana. . . on that occasion his bud formation has occurred, like the Tavatimsa devas' parieehattaka coral tree. (6) "When, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a noble disciple enters and dwells in the fourth jhana .. . on that occasion his buds have burst open, like the Tavatimsa devas' parieehattaka coral tree. (7) "When, with the destruction of the taints, a noble disciple has realized for himself w ith direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it, on that occasion he has fully blossomed, like the Tavatimsa devas' paricchattaka coral tree. "On that occasion, bhikkhus, the earth-dwelling devas raise a cry: 'This Venerable So-and -So, the pupil of that Venerable One, went forth from the household life into homelessness from such and such a village or town, and now , 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, dwells in it.' Having heard the cry of the earth-dwelling devas, the devas [ruled by] the four great kings raise a cry. Having heard the cry of the devas [ruled by], the four great kings, the Tavatimsa devas.. . the Yama devas . . . the Tusita devas. . . the devas who delight in creation . . . the devas who control what is created by others. . . the devas of Brahma's company raise a cry: 'This Venerable So-and-So . . . has realized for himself with direct knowledge this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwells in it.' Thus at that moment, at that instant, at that second, the cry spread s as far as the brahma world . This is the spiritual majesty of a bhikkhu whose taints are destroyed ."
(The blossoming of the Shady Orchid Tree delights the gods of the Thirty-Three, and in the same way, the renunciation of a Buddhist ascetic is delightful.)
AN 7.70 Sakkaccasutta: Honor
Then, when the Venerable Sariputta was alone in seclusion, the following course of thought arose in his mind: "What should a bhikkhu honor, respect, and dwell in dependence on so that he might abandon the unwholesome and develop the wholesome?" It then occurred to him : "(1 ) A bhikkhu should honor, respect, and dwell in dependence on the Teacher so that he might abandon the unwholesome and develop the wholesome. (2) He should honor, respect, and dwell in dependence on the Dhamma. . . ( 3 ) ... the Sangha . . . ( 4 ) ... the training. . . ( 5 ) ... concentration . . . (6) . . . heedfulness . . . ( 7 ) . . . hospitality so that he might abandon the unwholesome and develop the wholesome."
Then it occurred to the Venerable Sariputta: "These qualities have been purified and cleansed in me. Let me go to the Blessed One and report them to him . Thus these qualities will be purified in me and will be more widely known as purified. Suppose a man would find a gold nugget, purified and cleansed. It might occur to him : 'This golden nugget of mine is purified and cleansed. Let me go and show it to the goldsmiths. Then, when this golden nugget of mine has been shown to the goldsmiths, it will be purified and will be more widely known as purified. So too these qualities have been purified and cleansed in me. Let me go to the Blessed One and report them to him . Thus these qualities w ill be purified in me and will be more widely known as purified."
Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Blessed One. He paid homage to the Blessed One, sat down to one side, and said: "Here, Bhante, when I was alone in seclusion, the following course of thought arose in my mind . . . [He here relates the entire course of thought stated above, down to :], . . Thus these, qualities will be purified in me and will be more widely known as purified."
"Good, good, Sariputta! A bhikkhu should honor, respect, and dwell in dependence on the Teacher so that he might abandon the unwholesome and develop the wholesome. He should honor, respect, and dwell in dependence on the Dhamma . . . the Sangha. . . the training . . . concentration . . . heedfulness. . . hospitality so that he might abandon the unwholesome and develop the wholesome."
When this was said , the Venerable Sariputta said to the Blessed One: "Bhante, I understand in detail thus the meaning of this statement that the Blessed One has spoken in brief. "It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher could have reverence for the Dhamma. The bhikkhu who (1) lacks reverence for the Teacher (2) also lacks reverence for the Dhamma. "
"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher and the Dhamma could have reverence for the Sangha. The bhikkhu who lacks reverence for the Teacher and the Dhamma (3) also lacks reverence for the Sangha. "
"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha could have reverence for the training. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha (4) also lacks reverence for the training. "
"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, and the training could have reverence for concentration. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, and the training (5) also lacks reverence for concentration. "
"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, and concentration could have reverence for heedfulness. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, and concentration also lacks reverence for heedfulness. " "It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, concentration, an d heedfulness could have reverence for hospitality. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, concentration, and needfulness (7) also lacks reverence for hospitality. . 'It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher could lack reverence for the Dhamma. The bhikkhu who (1) has reverence for the Teacher (2) also has reverence for the Dhamma. "
"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher and the Dhamma could lack reverence for the Sangha. The bhikkhu who has reverence for the Teacher and the Dhamma (3) also has reverence for the Sangha. "It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha could lack reverence for the training. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha (4) also has reverence for the training. "
"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, and the training could lack reverence for concentration. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, and the training (5) also has reverence for concentration. "It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, and concentration could lack reverence for heedfulness. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, and concentration (6) also has reverence for heedfulness. "
"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, concentration, and heedfulness could lack reverence for hospitality. The bhikkhu who has reverence for the Teacher, the Dhamma and the Sangha, the training, concentration, and heedfulness (7) also has reverence for hospitality. "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," "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. Indeed, Sariputta, it is impossible that a bhikkhu who lacks reverence for the Teacher could have reverence for the Dhamma."
[The Buddha here repeats the entire elaboration by Sariputta.] The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, concentration, and heedfulness also has reverence for hospitality. . "It is in such a way, Sariputta, that the meaning, of this statement that I spoke in brief should be understood in detail."
(Sāriputta reflects on what a monk should revere in order to develop the wholesome. He reports to the Buddha that these things are indeed found in himself.)
AN 7.71 Bhāvanāsutta: Development
"Bhikkhus, when a bhikkhu is not intent on development, even though he forms the wish: 'May my mind be liberated from the taints by non-clinging, yet his mind is not liberated from the taints by non-clinging. For what reason? Because he lacks development. Lacks development of what? (1) Of the four establishments of mindfulness, (2) the four right strivings, (3) the four bases for psychic potency, (4) the five spiritual faculties, (5) the five powers, (6) the seven factors of enlightenment, and (7) the noble eightfold path. "
"Suppose there was a hen with eight, ten, or twelve eggs that she had hot properly covered, incubated, and nurtured. Even though she might form the wish: 'May my chicks pierce their shells with the points of their claws or beaks and hatch safely!' yet the chicks are incapable of doing so. For what reason? Because the hen had not properly covered, incubated, and nurtured her eggs. "
"So too, when a bhikkhu is not intent on development, even though he forms the wish: 'May my mind be liberated from the taints by non-clinging!' yet his mind is not liberated from the taints by non-clinging. For what reason? Because he lacks development. Lacks development of what? Of the four establishments of mindfulness. . . the noble eightfold path. "
"Bhikkhus, when a bhikkhu is intent on development, even though he does not form the wish: May my mind be liberated from the taints by non-clinging!' yet his mind is liberated from the taints by non-clinging. For what reason? Because of this development. Development of what? (1) Of the four establishments of mindfulness, (2) the four right strivings, (3) the four bases for psychic potency, (4) the five spiritual faculties, (5) the five powers, (6) the seven factors of enlightenment, and (7.) the noble eightfold path. ’ "
"Suppose there was a hen with eight, ten, or twelve eggs that she had properly covered, incubated , and nurtured. Even though she might not form the wish: 'May my chicks pierce their shells with the points of their claws or beaks and hatch safely!' yet the chicks are capable of doing so. For what reason? Because the hen had properly covered incubated, and nurtured her eggs. "
"So too, when a bhikkhu is intent on development, even though he does not form the wish: 'May my mind be liberated from the taints by non-clinging!' yet his mind is liberated from the taints by non-clinging. For what reason? Because of his development. Development of what? Of the four establishments of mindfulness . . . the noble eightfold path. "
"When , bhikkhus, a carpenter or a carpenter's apprentice sees the impressions of his fingers and his thumb on the handle of his adze, he does not know : 'I have worn away so much of the adze handle today, so much yesterday , so much earlier'; but when it has worn away, he knows that it has worn away. So too, when a bhikkhu is intent on development, even though he does not know: 'I have worn away so much of the taints today, so much yesterday, so much earlier, yet when they are worn away, he knows that they are worn away. "
"Suppose, bhikkhus, there was a seafaring shipbound together by lashings that had been worn away in the water for six months. It would be hauled up on dry land during the cold season and its lashings would be further attacked by wind and sun. Inundated by rain from a rain cloud, the lashings would readily deteriorate and rot away. So too, when a bhikkhu is intent on development, his fetters readily collapse and rot away ."
(Liberation doesn’t happen because you wish for it, but because you develop the path.)
AN 7.72 Aggikkhandhopamasutta: Fire
Thus have I heard. On one occasion the Blessed One was walking on tour among the Kosalans together with a large Sangha of bhikkhus. Then, while traveling along the highway, in a certain spot the Blessed One saw a great mass of fire burning, blazing, and glowing. He left the highway, sat down on the seat prepared for him at the foot of a tree, and addressed the bhikkhus: "Bhikkhus, do you see that great mass of fire burning, blazing, and glowing?" "Yes, Bhante."
"What do you think, bhikkhus? Which is better, to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it, or to embrace a girl with soft and tender, hands and feet— whether from a khattiya, brahmin, or householder clan— and sit down or lie down next to her?"
"It would be far better, Bhante, to embrace a girl with soft and tender hands and feet— whether from a khattiya, brahmin, or householder clan— and sit down or lie down next to her. It would be painful to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it."
"I inform you, bhikkhus, I declare to you that for an immoral man of bad character— one of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved— it would be far better to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man . . . embraces a girl with soft and tender hands and feet— whether from a khattiya, brahmin, or householder clan— and sits down or lies down next to her, this leads to his harm and suffering for a long time. 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. "
(2) "What do you think, bhikkhus? Which is better, for a strong man to wrap a tough horsehair rope around both one's shins and tighten it so that it cuts through one's outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow ,or for one to accept the homage of affluent khattiyas, brahmins, or householders?" "It would be far better, Bhante, for one to accept the homage of affluent khattiyas, brahmins, o r householders. It would be painful if a strong man were to wrap a tough horsehair rope around both one's shins and tighten it so that it cuts through one's outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow ."
"I inform you, bhikkhus, I declare to you that for an immoral man . . . it would be far better if a strong man were to wrap a tough horsehair rope around both his shins and tighten it so that it cuts through his outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow . For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would, not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man . . . accepts the homage of affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. 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."
(3) "What do you think, bhikkhus? Which is better, for a strong man to strike one in the breast with a sharp spear smeared with oil, or for one to accept reverential salutations from affluent khattiyas, brahmins, or householders?" "It would be far better, Bhante, for one to accept reverential salutations from affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to strike one in the breast with a sharp spear smeared with oil."
"I inform you, bhikkhus, I declare to you that for an immoral man . . . it would be far better if a strong man were to strike him in the breast with a sharp spear smeared with oil. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man . ... accepts reverential salutations from affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. 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. "
(4) "What do you think, bhikkhus? Which is better, for a strong man to wrap a hot iron sheet—-burning, blazing, and glowing— around one's body, or for one to use a robe given out of faith by affluent khattiyas, brahmins, or householders?" "It would be far better, Bhante, for one to use a robe given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to wrap a hot iron sheet— burning, blazing, and glowing— around one's body."
"I inform you bhikkhus, I declare to you that for an immoral man . . . it would be far better if a strong man were to wrap a hot iron sheet— burning, blazing, and glowing— around his body. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man .. . makes use of a robe given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. 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."
(5) "What do you think, bhikkhus? Which is better, for a strong man to force open one's mouth with a hot iron spike-—burning, blazing, and glowing— and insert a hot copper ball— burning, blazing, and glowing— which burns one's Ups, mouth , tongue, throat, and stomach, and comes out from below taking along one's entrails, or for one to consume alms food given out of faith by affluent khattiyas, brahmins, or householders?" "It would be far better, Bhante, for one to consume alms food given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to force open one's mouth with a hot iron spike— burning, blazing, and glowing— and insert a hot copper ball. . . which burns one's lips . . . and comes out from below taking along one's entrails."
"I inform you, bhikkhus, I declare to you that for an immoral man . . . it would be far better if a strong man were to force open his mouth with a hot iron spike— burning, blazing, and glowing— and insert a hot copper ball.,... . which burns one's lips . . . and comes out from below, taking along his entrails."
For what reason ? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ... consumes alms food given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. 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."
(6) "What do you think, bhikkhus? Which is better, for a ' strong man to grab one by the head or shoulders and force one to sit o r lie down on a hot iron bed or chair— burning, blazing and glowing— or for one to use a bed and chair given out of faith by affluent khattiyas, brahmins, or householders?"
"It would be far better, Bhante, for one to use a bed and chair given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to grab one by the head or shoulders and force one to sit or lie down on a hot iron bed or chair, burning, blazing, and glowing." "I inform you, bhikkhus, I declare to you that for an immoral man . . . it would be far better if a strong man were to grab him by the head or shoulders and force him to sit or lie down on a hot iron bed or chair burning, blazing, and glowing. For what reason ? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body , after death, be reborn in the plane of misery, in a bad destination , in the lower world, in hell. But when that immoral man . . . uses a bed and chair given out of faith by affluent Khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the break up of the body, after death , he is reborn in the plane of misery, in a bad destination, in the lower world, in hell."
(7) "What do you think, bhikkhus? Which is better, for a strong man to grab one, turn one upside down , and throw one into a hot copper cauldron—-burning, blazing, and glowing— and while one is boiling there in a swirl of froth, one sometimes rises, sometimes sinks, and sometimes is swept across, or for one to use a dwelling given out of faith by affluent khattiyas, brahmins, or householders?" "It would be far better, Bhante, for one to use a dwelling given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to grab one, turn one upside down , and throw one into a hot copper cauldron — burning, blazing, and glowing— so that while one is boiling there in a swirl of froth, one sometimes rises, sometimes sinks, and sometimes is swept across."
"I inform you, bhikkhus, I declare to you that for an immoral man of bad character— one of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten , corrupt, depraved — it would be far better for a strong man to grab him , turn him upside down, and throw him into a hot copper cauldron— burning, blazing, and glowing— so that while he is boiling there in a swirl of froth, he sometimes rises, sometimes sinks, and sometimes is swept across: For what reason ? Because on that account he might undergo death or deadly pain , but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that im moral man . . . uses a dwelling given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. 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, bhikkhus, you should train yourselves thus: 'When we use robes, alms food, lodgings, and medicines and provisions for the sick, these services that [others] provide for us will be of great fruit and benefit to them , and this going forth of ours will not be barren, but fruitful and fertile. Thus should you train yourselves. Considering your, own good , bhikkhus, it is enough to strive for the goal with heedfulness; considering the good of others, it is enough to strive for the goal with heedfulness; considering the good of both, it is enough to strive for the goal with heedfulness."
This is what the Blessed One said. Now while this exposition was being spoken, sixty bhikkhus vomited hot blood. Sixty bhikkhus gave up the training and returned to the lower life, saying: "It is difficult to do, Blessed One, very difficult to do ." And the minds of sixty bhikkhus were liberated from the taints by non-clinging.
(It would be better for a monk to embrace a blazing fire than to lie with a maiden.)
AN 7.73 Sunettasutta: Sunetta
"Bhikkhus, in the past there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahma world . When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body , after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world."
"In the past, bhikkhus, (2) there was a teacher named Mugapakkha . . . (3) there was a teacher named Aranemi. . . (4) there was a teacher named Kuddala. . . (5) there was a teacher named Hatthipala. ( 6 ) there was a teacher named Jotipala . . . (7) there w as a teacher named Araka, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Araka had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahma world. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world. "
"What do you think, bhikkhus? These seven teachers were founders of spiritual sects, men without lust for sensual pleasures who had retinues of many hundreds of disciples. If, with a mind of hatred , one had insulted and reviled them and their communities of disciples, wouldn't one have generated much demerit?" "Yes, Bhante."
"If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and abuses a single person accomplished in view , one generates even more demerit. For what reason? I say, bhikkhus, there is no injury against outsiders like that against [your] fellow monks. Therefore, bhikkhus, you should train yourselves thus: 'We will not let hatred toward our fellow monks arise in our minds. Thus, bhikkhus, should you train yourselves."
(There have been many great teachers in the past, who should not be reviled. But reviling a single noble disciple is even more serious.)
AN 7.74 Arakasutta Araka
"Bhikkhus, in the past there was a teacher named Araka, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Araka had many hundreds of disciples to whom he taught such a Dhamma as this: 'Brahmins, short is the life of human beings, limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death. (1) "'Just as a drop of dew on the tip of a blade of grass will quickly vanish at sunrise and will not last long, so too, brahmins, human life is like a drop of dew . It is limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death. "
(2) "'Just as, when thick drops of rain are pouring down, a water bubble will quickly vanish and will not last long, so too, brahmins, human life is like a water bubble. It is limited . . . for none who are born can escape death. (3) "'Just as a line drawn on water with a stick will quickly vanish and will not last long, so too, brahmins, human life is like a line drawn on water with a stick. It is limited. . . for none who are born can escape death. (4) "'Just as a river flow ing down from a mountain, going a long distance, with a swift current, carrying along much flotsam, will not stand still for a moment, an instant, a second, but will rush on, swirl, and flow forward, so too, brahmins, human life is like a mountain stream . It is limited... for none who are born can escape death. " (5) '"Just as a strong man might form a lump of spittle at the tip of his tongue and spit it out without difficulty, so too, brahmins, human life is like a (lump of spittle. It is limited. . . for none who are born can escape death. (6) "'Just as a piece of meat thrown into an iron pan heated all day will quickly vanish and will not last long, so too, brahmins, human life is like this piece of meat. It is limited . . . for none who are born can escape death. (7) "'Just as, when a cow to be slaughtered is being led to the slaughterhouse, whatever leg she lifts, she is close to slaughter, close to death, so too, brahmins, human life is like a cow doomed to slaughter. It is limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death."
"But at that time, bhikkhus, the human life span was 60,000 years, and girls were marriageable at the age of five hundred. At that time, people had but six afflictions: cold, heat, hunger, thirst, excrement, and urine. Though people had such long life spans and lived so long, and though their afflictions were so few, still, the teacher Araka gave his disciples such a teaching: 'Brahmins, short is the life of human beings . . . for none who are born can escape death."
"But nowadays, bhikkhus, one could rightly say: 'Short is the life of human beings, limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is wholesome and lead the spiritual life; for none who are born can escape death. For today one who lives long lives for a hundred years or a little more. And when living for a hundred years, one lives just for three hundred seasons: a hundred winters, a hundred summers, and a hundred rains. When living for three hundred seasons, one lives just for twelve hundred months: four hundred winter months, four hundred summer months, and four hundred months of the rains. When living for twelve hundred months, one lives just for twenty-four hundred fortnights; eight hundred fortnights of winter, eight hundred fortnights of summer, and eight hundred fortnights of the rains. "
"And when living for twenty-four hundred fortnights, one lives just for 36,000 nights: 12,000 nights of winter, 12,000 nights of summer, and 12,000 nights of the rains. And when living for 36,000 nights, one eats just 72,000 meals: 24,000 meals in winter, 24,000 in summer, and 24,000 in the rains. And this includes the taking of mother's milk and the [times when there are] obstacles to meals. These are the obstacles to meals: one who is angry does not eat a meal, one in pain does not eat a meal, one who is ill does not eat a meal, one observing the uposatha does not eat a meal, and when not obtaining [food] one does not eat a meal. "
"Thus, bhikkhus, for a human being with a life span of a hundred years, I have reckoned his life span, the limit of his life span, the number of seasons, years, months, and fortnights [in his life]; the number of his nights, days, and meals, and the obstacles to meals. Whatever, bhikkhus, should be done by a com passionate teacher out of compassion for his disciples, seeking their welfare, that I have done for you. These are the feet of trees, these are empty huts. Meditate, bhikkhus, do not be heedless. Do not have cause to regret it later. This is our instruction to you ."
(Araka was a famous teacher long ago, when the life span was much greater than today. Nevertheless, he still taught impermanence; how much more is it relevant today! ) III. The Discipline
AN 7.75 Paṭhamavinayadharasutta An Expert in the Discipline (1)
"Bhikkhus, possessing seven qualities, a bhikkhu is an expert in the discipline. What seven? "(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense- (5) He is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them . (6) He is one who gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life. (7) 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."
"Possessing these seven qualities, a bhikkhu is an expert in the discipline."
(An expert in monastic conduct has seven qualities)
AN 7.76 Dutiyavinayadharasutta: An Expert in the Discipline (2)
"Bhikkhus, possessing seven qualities, a bhikkhu is an expert in the discipline. What seven? "(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) Both Patimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explication. (6) He is one who gains at will... the four jhanas (7) With the destruction of the taints, he has realized for himself with direct knowledge . . . the taintless liberation of mind, liberation by wisdom . . . he dwells in it. ..."
"Possessing these seven qualities, a bhikkhu is an expert in the discipline."
(An expert in monastic conduct has seven qualities.)
AN 7.77 Tatiyavinayadharasutta: An Expert in the Discipline (3)
"Bhikkhus, possessing seven qualities, a bhikkhu is an expert in the discipline. What seven? "(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) He is one who is firm in the discipline, immovable. (6) He is one who gains at will... the four jhanas.. . . (7) With the destruction of the taints, he has realized for himself with direct knowledge . . . the taintless liberation of mind, liberation by wisdom .. . . he dwells in it. "
"Possessing these seven qualities, a bhikkhu is an expert in the discipline."
(An expert in monastic conduct has seven qualities.)
AN 7.78 Catutthavinayadharasutta: An Expert in the Discipline (4)
"Bhikkhus, possessing seven qualities, a bhikkhu is an expert in the discipline. What seven? "(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) He recollects his manifold past abodes, that is, one birth, two births . . . [as in 6:24 ] ... he recollects his manifold past abodes with their aspects and details. (6) With the divine eye, which is purified and surpasses the human . . . [as in 6:25 ] ... he understands how beings fare in accordance with their kamma. (7) With the destruction of the taints, he has realized for himself with direct knowledge .. . the taintless liberation of mind, liberation by wisdom . . . he dwells in it. "
"Possessing these seven qualities, a bhikkhu is an expert in the discipline."
(An expert in monastic conduct has seven qualities.)
AN 7.79 Paṭhamavinayadharasobhanasutta: An Expert in the Discipline Is Resplendent (1)
"Bhikkhus, possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [As in 7:75 ]... Possessing these seven qualities, an expert in the discipline is resplendent. (1) An Expert in the Discipline Is Resplendent (2) "Bhikkhus, possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [As in 7:76 ]... Possessing these seven qualities, an expert in the discipline is resplendent."
(An expert in monastic conduct shines with seven qualities.) AN 7.80 Dutiyavinayadharasobhanasutta: An Expert in the Discipline Is Resplendent (2)
"Bhikkhus, possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [As in 7:76 ]... Possessing these seven qualities, an expert in the discipline is resplendent." (An expert in monastic conduct shines with seven qualities.) AN 7.81 Tatiyavinayadharasobhanasutta: An Expert in the Discipline Is Resplendent (3)
"Bhikkhus, possessing seven qualities, an expert in the discipline is resplendent. What seven? . .. [As in 7:77] ,.. Possessing these seven qualities, an expert in the discipline is resplendent."
(An expert in monastic conduct shines with seven qualities.)
AN 7.82 Catutthavinayadharasobhanasutta: An Expert in the Discipline Is Resplendent (4) "Bhikkhus, possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [A s in 7 :78 ] ... Possessing these seven qualities, an expert in the discipline is resplendent."
(An expert in monastic conduct shines with seven qualities.)
AN 7.83 Satthusāsanasutta: The Teaching
Then the Venerable Upali approached the Blessed One, paid homage to him , sat d ow n to one side, and said: "Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn , heedful, ardent, and resolute."
"Upali, those things which you might know thus: 'These things do not lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana, you should definitely recognize: 'This is not the Dhamma; this is not the discipline; this is not the teaching of the Teacher. But those things which you might know thus: 'These things lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana, you should definitely recognize: 'This is the Dhamma; this is the discipline; this is the teaching of the Teacher."
(The Buddha teaches the Vinaya expert Upāli a short summary of the teaching.)
AN 7.84 Adhikaraṇasamathasutta: Settlement
"Bhikkhus, there are these seven principles for the settlement of disciplinary issues, for settling and pacifying any disciplinary issues that may arise. What seven? " (1) Removal by presence may be applied ; (2) removal by memory may be applied; (3) removal on account of past insanity may be applied; (4) the acknowledgment of an offense may be applied; (5) the majority opinion may be applied; (6) a charge of aggravated misconduct may be applied; and (7) covering over with grass may be applied."
"There are, bhikkhus, these seven principles for the settlement of disciplinary issues, for settling and pacifying any disciplinary issues that may arise."
(Seven principles for settling issues and disputes that have arisen in the community.)
IV . AN ASCETIC
AN 7.85 Bhikkhusutta: A Bhikkhu
"Bhikkhus, it is through the breaking of seven things that one is a bhikkhu. What seven? Personal-existence view is broken; doubt is broken; wrong grasp of behavior and observances is broken; lust is broken; hatred is broken; delusion is broken; conceit is broken. It is through the breaking of these seven things that one is a bhikkhu."
AN 7.86 Samaṇasutta: An Ascetic
"Bhikkhus, it is through the pacifying of seven things that one is an ascetic "
AN 7.87 Brāhmaṇasutta: A Brahmin
"Bhikkhus, it is through the expulsion [of seven things] that one is a brahmin" AN 7.88 Sottiyasutta: A Scholar
"Bhikkhus, it is because of the streaming away [of seven things] that one is a scholar "
AN 7.89 Nhātakasutta: Washed
"Bhikkhus, it is because of the washing away [of seven things] that one is washed— "
AN 7.90 Vedagūsutta A Master of Vedic Knowledge
"Bhikkhus, it is because one has the knowledge [of seven things] that one is a master of Vedic knowledge...
AN 7.91 Ariyasutta: A Noble One
"Bhikkhus, it is through the foe-slaying [of seven things] that one is a noble one "
AN 7.92 Arahāsutta An Arahant
"Bhikkhus, it is through the remoteness [of seven things] that one is an arahant. What seven? Personal-existence view is remote; doubt is remote; wrong grasp of behavior and observances is remote; lust is remote; hatred is remote; delusion is remote; conceit is remote. It is through the remoteness of these seven things that one is an arahant."
AN 7.93 Asaddhammasutta Character (1)
''Bhikkhus, there are these seven w ho are not of good character. W hat seven? One without faith, one without a sense of moral shame, one without moral dread, one of little learning, one who is lazy, one who is muddle-minded, and one who is unwise. These are the seven who are not of good character."
AN 7.94 Saddhammasutta: Character (2)
"Bhikkhus, there are these seven who are of good character. What seven? One endowed with faith, one with a sense of moral shame, one with moral dread, one who is teamed, one who is energetic, one who is mindful, and one who is wise. These are the seven who are of good character."
V WORTHY OF GIFTS
AN 7.95 Contemplating Impermanence in the Eye
"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 impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom. With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , 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 the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom . For him the exhaustion of the taints and the exhaustion of life occur simultaneously. This is the second kind of person worthy of gifts .... (3). "Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom . With the utter destruction of the five lower fetters, he becomes an attainer of nibbana in the interval. This is the third kind of person worthy of gifts----- (4) " Again, some person dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom . With the utter destruction of the five lower fetters, he becomes an attainer of nibbana upon landing. This is the fourth kind of person worthy of gifts___ (5) "Again , some person dwells contemplating impermanence in the eye, perceiving impermanence , experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom . With the utter destruction of the five lower fetters, he becomes an attainer of nibbana without exertion. This is the fifth kind of person worthy of gifts. "
(6) "Again , some person dwells contemplating impermanence in the eye, perceiving impermanence , experiencing impermanence, constantly, continuously, an d 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 through exertion. This is the sixth kind of person worthy of gifts----- (7) "Again , some person dwells contemplating impermanence in the eye, perceiving impermanence , experiencing impermanence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with wisdom . With the utter destruction of the five lower fetters, he becomes one bound upstream , heading toward the Akanittha realm . This is the seventh kind of person worthy of gifts___ "
"These, bhikkhus, are the seven kinds of person s who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
AN 7.96 -102 Contemplating Suffering in the Eye, Etc.
"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 (96) dwells contemplating suffering in the eye . . ( 9 7 ) . . . dwells contemplating non-self in the eye . . . ( 9 8 ) ... dwells contemplating destruction in the eye ..... ( 9 9 ) ... dwells contemplating vanishing in the eye ... (100) . . dwells contemplating fading away in the eye . . . ( 1 0 1 ) ... dwells contemplating cessation in the eye . .. . ( 1 0 2 ) ... dwells contemplating relinquishment in the eye . ..
AN 7.103—614 Impermanence in the Ear, Etc.
(103)—(190) " . . . Here some person dwells contemplating impermanence in the ear . . . the nose . . . the tongue . . . the body .... the mind . . . informs . . . sounds . . . odors .....tastes . . . tactile objects. . . mental phenomena. . . . (191 )-(2 3 8 ) " . . . in eye-consciousness. ..... ear-consciousness . . . nose -consciousness . . . tongue -consciousness . . . body - consciousness . . . mind-consciousness. . . (2 3 9 )~ (2 8 6 ) "... in eye -contact. . . ear - contact . . . nose - contact .. . tongue-contact. . . body-contact. . . mind -contact. . . (287)—(334) .. in feeling born of eye-contact. . . feeling born of ear-contact. . . feeling born of nose-contact. . . feeling born of tongue-contact. . . feeling born of body-contact. . . feeling born of mind -contact. . . (3 3 5 )—(3 8 2 ) . . in perception of forms . . . perception of sounds . . . perception of odors. . . perception of tastes . . . perception of tactile objects. . . perception of mental phenomena . . . (383)—( 4 3 0 ) " ... in volition regarding forms . . . volition regarding sounds .. . volition regarding odors. . . volition regarding tastes. . . volition regarding tactile objects. . . volition regarding mental phenomena . . ."
(431)—(478) . - in craving for forms. . . craving for sounds . . . craving for odors . . . craving for tastes . . . craving for tactile objects. . . craving for mental phenomena. . . ( 4 7 9 )-(5 2 6 ) . . in thought about forms . . . thought about sounds . . . thought about odors .. . thought about tastes .. - thought about tactile objects .. . thought about mental phenomena. . . (5 2 7 )—(5 7 4 ) ". . . in examination of forms . . . examination of sounds .... examination of odors . . examination of tastes. . . examination of tactile objects '. . examination of mental phenomena. . . (575)—(614) .. Here some person dwells contemplating impermanence in the form aggregate . . the feeling aggregate .. .the perception aggregate .. . the volitional activities aggregate ... . the consciousness aggregate . .... dwells contemplating suffering . . dwells contemplating non -self.... dwells contemplating destruction . . . dwells contemplating vanishing .... dwells contemplating fading away . . . dwells contemplating cessation . ... . dwells contemplating relinquishment. .
VI Lust and So Forth Repetition Series
AN 7.615
"Bhikkhus, for direct knowledge of lust, seven things are to be developed. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For direct knowledge of lust, these seven things are to be developed."
AN 7.616
"Bhikkhus, for direct knowledge of lust, seven things are to be developed- What seven? The perception of impermanence, the perception of non-self, the perception of unattractiveness, the perception of danger, the perception of abandoning , the perception of dispassion, the perception of cessation. For direct knowledge of lust, these seven things are to be developed ."
AN 7.617
"Bhikkhus, for direct knowledge of lust, seven things are to be developed . What seven? The perception of unattractiveness, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, and the perception of non-self in what is suffering. For direct knowledge of lust, these seven things are to be developed ."
AN 7.618 - 644
"Bhikkhus, for full understanding of lust for the utter destruction . . . for the abandoning.... for the destruction . . . for , the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of lust. . . these seven things are to be developed."
AN 7.645 -1124
"Bhikkhus, for direct knowledge. . . for full understanding .. . for the utter destruction . . . for the abandoning. . . for the destruction . . . for the vanishing . . . for the fading away . .. for the cessation . . . for the giving up . .. for the relinquishment of hatred . . . of delusion . . . of anger . . . of hostility , . . of denigration . . . of insolence. . . of envy . . . of miserliness. . . of deceitfulness. . . of craftiness. . . of obstinacy . . . of vehemence . . . of conceit. . . of arrogance . . . of intoxication . . . of heedlessness. . . these seven things are to be developed."
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
References: 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)