Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One
The Numerical Discourses
The Book of the Sevens
The First Fifty
1.
The Chapter on Wealth
1.
First Discourse on Being Beloved
1. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -
"Monks, possessed of seven qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. With which seven? Here, monks, a monk desires gain, desires honour, desires to be esteemed, is shameless, has no fear of wrongdoing, has evil desires, and has wrong view. Monks, possessed of these seven qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.
"Monks, possessed of seven qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions. With which seven? Here, monks, a monk does not desire gain, does not desire honour, does not desire to be esteemed, has moral shame, has fear of wrongdoing, has few desires, and has right view. Monks, possessed of these seven qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions." First.
2.
The Second Discourse on Being Loved
2. "Monks, possessed of seven qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions. With which seven? Here, monks, a monk desires gain, desires honour, desires to be esteemed, is shameless, has no fear of wrongdoing, is envious, and is stingy. Monks, possessed of these seven qualities a monk is unloved, disagreeable, not respected and not esteemed by their spiritual companions.
"Monks, possessed of seven qualities a monk... is loved, agreeable, respected and esteemed by their spiritual companions. With which seven? Here, monks, a monk does not desire gain, does not desire honour, does not desire to be esteemed, has moral shame, has fear of wrongdoing, is not envious, and is not stingy. Monks, possessed of these seven qualities a monk is loved, agreeable, respected and esteemed by their spiritual companions." The second.
3.
The Short Discourse on Powers
3. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park... "Monks, there are these seven powers. What are the seven? The power of faith, the power of energy, the power of moral shame, the power of fear of wrongdoing, the power of mindfulness, the power of concentration, the power of wisdom. These, monks, are the seven powers."
The power of mindfulness and concentration, wisdom indeed is the seventh power;
Strong with these powers, a wise monk lives happily;
Like the extinction of a lamp is the liberation of his mind." Third;
4.
The Detailed Discourse on Powers
4. "Monks, there are these seven powers. What are the seven? The power of faith, the power of energy, the power of moral shame, the power of fear of wrongdoing, the power of mindfulness, the power of concentration, the power of wisdom.
"And what, monks, is the power of faith? Here, monks, a noble disciple has faith, he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened...etc... teacher of deities and humans, the Enlightened One, the Blessed One.' This, monks, is called the power of faith.
"And what, monks, is the power of energy? Here, monks, a noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. This, monks, is called the power of energy.
"And what, monks, is the power of moral shame? Here, monks, a noble disciple has a sense of shame, he is ashamed of misconduct by body, misconduct by speech, misconduct by mind, he is ashamed of acquiring evil unwholesome states. This, monks, is called the power of shame.
"And what, monks, is the power of moral dread? Here, monks, a noble disciple has moral dread, he dreads misconduct by body, misconduct by speech, misconduct by mind, he dreads acquiring evil unwholesome states. This, monks, is called the power of moral dread.
"And what, monks, is the power of mindfulness? Here, monks, a noble disciple is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. This, monks, is called the power of mindfulness.
"And what, monks, is the power of concentration? Here, monks, a noble disciple, quite secluded from sensual pleasures...etc... enters and dwells in the fourth meditative absorption. This, monks, is called the power of concentration.
"And what, monks, is the power of wisdom? Here, monks, a noble disciple is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. This, monks, is called the power of wisdom. These, monks, are the seven powers."
The power of mindfulness and concentration, wisdom indeed is the seventh power;
Strong with these powers, a wise monk lives happily.
Like the extinction of a lamp is the liberation of his mind." fourth;
5.
The Short Discourse on Wealth
5. "Monks, there are these seven kinds of wealth. What are the seven? The wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, the wealth of wisdom. These, monks, are the seven kinds of wealth."
The wealth of learning and generosity, wisdom indeed is the seventh wealth.
They say that one is not poor, that one's life is not in vain.
The wise should pursue, remembering the Buddha's Dispensation." fifth;
6.
The Detailed Discourse on Wealth
6. "Monks, there are these seven kinds of wealth. What are the seven? The wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, the wealth of wisdom.
"And what, monks, is the wealth of faith? Here, monks, a noble disciple has faith, he has faith in the enlightenment of the Truth Finder: 'Indeed, the Blessed One is an Arahant, perfectly enlightened...etc... the Enlightened One, the Blessed One.' This, monks, is called the wealth of faith.
"And what, monks, is the wealth of virtue? Here, monks, a noble disciple abstains from the destruction of life... etc... abstains from liquors, wines, and intoxicants which are the basis for negligence. This, monks, is called the wealth of virtue.
"And what, monks, is the wealth of shame? Here, monks, a noble disciple has a sense of shame, he is ashamed of misconduct by body, misconduct by speech, misconduct by mind, he is ashamed of acquiring evil unwholesome states. This, monks, is called the wealth of shame.
"And what, monks, is the wealth of moral dread? Here, monks, a noble disciple has moral dread, he dreads misconduct by body, misconduct by speech, misconduct by mind, he dreads acquiring evil unwholesome states. This, monks, is called the wealth of moral dread.
"And what, monks, is the wealth of learning? Here, monks, a noble disciple is learned, one who remembers what he has learned, one who accumulates learning. Those teachings that are good in the beginning, good in the middle, good in the end, with meaning and phrasing, proclaiming the holy life in its entirety and complete purity. Such teachings are learned by him, remembered, mastered verbally, examined with the mind, and well penetrated by view. This, monks, is called the wealth of learning.
"And what, monks, is the wealth of relinquishment? Here, monks, a noble disciple dwells at home with a mind devoid of the stain of selfishness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This, monks, is called the wealth of generosity.
And what, monks, is the wealth of wisdom? Here, monks, a noble disciple is wise... etc... leading to the complete destruction of suffering. This, monks, is called the wealth of wisdom. These, monks, are the seven kinds of wealth."
The wealth of learning and generosity, wisdom indeed is the seventh wealth.
They say that one is not poor, that one's life is not in vain.
The wise should pursue, remembering the Buddha's Dispensation." sixth;
7.
The Discourse About Ugga
7. Then the royal minister Ugga approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the royal minister Ugga said this to the Blessed One -
"Wonderful, Venerable Sir, marvellous, Venerable Sir! "Venerable Sir, how wealthy is this Migāra of Rohaṇa, how rich, how great his property!" "But how wealthy, Ugga, is Migāra of Rohaṇa, how rich, how great is his property?" "Venerable Sir, one hundred hundred thousand in gold alone, what then to say about silver!" "That is indeed wealth, Ugga, I do not say there is not. But that wealth, Ugga, is shared with fire, water, kings, thieves, unloved heirs. These seven kinds of wealth, Ugga, are not shared with fire, water, kings, thieves, unloved heirs. What are the seven? The wealth of faith, the wealth of virtue, the wealth of moral shame, the wealth of fear of wrongdoing, the wealth of learning, the wealth of generosity, the wealth of wisdom. These, Ugga, are the seven kinds of wealth not shared with fire, water, kings, thieves, unloved heirs.
The wealth of learning and generosity, wisdom indeed is the seventh wealth.
That one indeed is of great wealth in the world, unconquerable among devas and humans.
The wise should pursue, remembering the Buddha's Dispensation." seventh;
8.
The Discourse on the Fetter
8. "Monks, there are these seven fetters. What are the seven? The fetter of compliance, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of lust for existence, the fetter of ignorance. These, monks, are the seven fetters." The eighth.
9.
The Discourse on Abandoning
9. "Monks, the holy life is lived for the abandoning and utter destruction of seven fetters. Which seven? The holy life is lived for the abandoning and utter destruction of the fetter of attraction, of the fetter of aversion...etc... of the fetter of views... of the fetter of doubt... of the fetter of conceit... of the fetter of lust for existence... of the fetter of ignorance. Monks, the holy life is lived for the abandoning and utter destruction of these seven fetters. When, monks, a monk's fetter of attraction is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, the fetter of aversion...etc... the fetter of views... the fetter of doubt... the fetter of conceit... the fetter of lust for existence... the fetter of ignorance is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This is called, monks, 'a monk who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.' Ninth.
10.
Discourse on Miserliness
10. "Monks, there are these seven fetters. What are the seven? The fetter of compliance, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of envy, the fetter of miserliness. These, monks, are the seven fetters." Tenth.
The Chapter on Wealth, First.
Here is its summary -
The eminent and the fetter, abandoning and with miserliness.
2.
The Chapter on Underlying Tendencies
1.
First Discourse on Underlying Tendencies
11. "Monks, there are these seven underlying tendencies. Which seven? The underlying tendencies to sensual lust, aversion, views, doubt, conceit, lust for existence, and ignorance. These, monks, are the seven underlying tendencies." First.
2.
Second Discourse on Underlying Tendencies
12. "Monks, the holy life is lived for the abandoning and utter destruction of seven underlying tendencies. Which seven? The holy life is lived for the abandoning and utter destruction of the underlying tendency to sensual lust, of the underlying tendency to aversion...etc... of the underlying tendency to views... of the underlying tendency to doubt... of the underlying tendency to conceit... of the underlying tendency to lust for existence... of the underlying tendency to ignorance. Monks, the holy life is lived for the abandoning and utter destruction of these seven underlying tendencies.
When, monks, a monk's underlying tendency to sensual lust is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising, The underlying tendency to aversion... etc... The underlying tendency to views... The underlying tendency to doubt... The underlying tendency to conceit... The underlying tendency to lust for existence... The underlying tendency to ignorance is abandoned, cut off at the root, made like a palm stump, obliterated so that it is no longer subject to future arising. This is called, monks, 'a monk who has cut off craving, removed the fetter, and by fully breaking through conceit has made an end of suffering.' The second.
3.
Family Sutta
13. "Monks, a family possessed of seven factors is not fit to approach if not yet approached, or to sit with if approached. With which seven? They do not rise up in an agreeable way, do not welcome in an agreeable way, do not offer a seat in an agreeable way, they hide what they have, give little when they have much, give inferior things when they have superior things, give without respect instead of with respect. Monks, a family possessed of these seven factors is not fit to approach if not yet approached, or to sit with if approached.
"Monks, a family possessed of seven factors is fit to approach if not yet approached, or to sit with if approached. With which seven? They rise up in an agreeable way, welcome in an agreeable way, offer a seat in an agreeable way, do not hide what they have, give much when they have much, give superior things when they have superior things, give with respect instead of without respect. Monks, a family possessed of these seven factors is fit to approach if not yet approached, or to sit with if approached." Third.
4.
The Discourse on Individuals
14. "Monks, these seven individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Which seven? One liberated in both respects, one liberated by wisdom, a body witness, one attained-to-view, one liberated by faith, a Teaching-follower, a faith-follower. These, monks, are the seven individuals worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." Fourth.
5.
The Discourse on the Simile of Water
15. "Monks, these seven individuals comparable to water exist and are found in the world. Which seven? Here, monks, a certain individual, having submerged once, remains submerged; here again, monks, a certain individual, having emerged, submerges; here again, monks, a certain individual, having emerged, remains stable; here again, monks, a certain individual, having emerged, sees and looks around; here again, monks, a certain individual, having emerged, swims across; here again, monks, a certain individual, having emerged, reaches firm ground; here again, monks, a certain individual, having emerged, has crossed over, gone beyond, stands on high ground, a brahmin.
"And how, monks, does an individual, having submerged once, remain submerged? Here, monks, a certain individual is possessed of entirely black unwholesome states. This, monks, is how an individual, having submerged once, remains submerged.
"And how, monks, does an individual, having emerged, submerge? Here, monks, a certain individual emerges with good faith in wholesome states, good moral shame...etc... good fear of wrongdoing... good energy... good wisdom in wholesome states. That faith of his neither maintains nor increases but deteriorates, that moral shame of his...etc... that fear of wrongdoing of his... that energy of his... that wisdom of his neither maintains nor increases but deteriorates. This, monks, is how an individual, having emerged, submerges.
"And how, monks, does an individual, having emerged, remain stable? Here, monks, a certain individual emerges with good faith in wholesome states, good moral shame...etc... good fear of wrongdoing... good energy... good wisdom in wholesome states. That faith of his neither deteriorates nor increases but remains stable. That moral shame of his...etc... that fear of wrongdoing of his... that energy of his... that wisdom of his neither deteriorates nor increases but remains stable. This, monks, is how an individual, having emerged, remains stable.
"And how, monks, does an individual, having emerged, see and look around? Here, monks, a certain individual emerges with good faith in wholesome states, good moral shame...etc... good fear of wrongdoing... good energy... good wisdom in wholesome states. With the utter destruction of three fetters, he becomes a stream-enterer, no longer subject to the nether world, fixed in destiny, with enlightenment as destination. This, monks, is how an individual, having emerged, sees and looks around.
"And how, monks, does an individual, having emerged, swim across? Here, monks, a certain individual emerges with good faith in wholesome states, good moral shame...etc... good fear of wrongdoing... good energy... good wisdom in wholesome states. With the utter destruction of three fetters and with the diminishing of lust, hatred, and delusion, he becomes a once-returner, coming back to this world only once more to make an end of suffering. This, monks, is how an individual, having emerged, swims across.
"And how, monks, does an individual, having emerged, reach firm ground? Here, monks, a certain individual emerges with good faith in wholesome states, good moral shame...etc... good fear of wrongdoing... good energy... good wisdom in wholesome states. With the utter destruction of the five lower fetters, he becomes spontaneously reborn, attains final Nibbāna there, and is of a nature not to return from that world. This, monks, is how an individual, having emerged, reaches firm ground.
"And how, monks, does an individual, having emerged, cross over, go beyond, and stand on high ground as a brahmin? Here, monks, a certain individual emerges with good faith in wholesome states, good moral shame...etc... good fear of wrongdoing... good energy... good wisdom in wholesome states. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is how an individual, having emerged, has crossed over, gone beyond, stands on high ground, a brahmin.
These seven individuals comparable to water, monks, exist and are found in the world." Fifth.
6.
The Discourse on Contemplating Impermanence
16. "Monks, these seven individuals are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Which seven? Here, monks, a certain individual dwells contemplating impermanence in all formations, perceiving impermanence, experiencing impermanence, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. With the destruction of the taints... etc... having realized it for himself, he enters and dwells. This, monks, is the first individual worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.
"Furthermore, monks, here a certain individual dwells contemplating impermanence in all formations, perceiving impermanence, experiencing impermanence, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. For him, the exhaustion of the taints and the exhaustion of life occur simultaneously. This, monks, is the second individual worthy of gifts...etc... an unsurpassed field of merit for the world.
"Furthermore, monks, here a certain individual dwells contemplating impermanence in all formations, perceiving impermanence, experiencing impermanence, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval...etc... one becomes an attainer of final Nibbāna upon landing...etc... one becomes an attainer of final Nibbāna without exertion...etc... one becomes an attainer of final Nibbāna with exertion...etc... one becomes one going upstream, heading towards the Akaniṭṭha realm. This, monks, is the seventh individual worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. These, monks, are the seven individuals worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." Sixth.
7.
The Discourse on Contemplating Suffering
17. Monks, these seven individuals are worthy of gifts...etc... an unsurpassed field of merit for the world. Which seven? Here, monks, a certain individual dwells contemplating suffering in all formations...etc... Seventh.
8.
Discourse on Contemplating Non-self
18. He dwells contemplating non-self in all things... etc... The eighth.
9.
The Discourse on Nibbāna
19. He dwells contemplating happiness in Nibbāna, perceiving happiness, experiencing happiness, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. With the destruction of the taints... etc... having realized it for himself, he enters and dwells. This, monks, is the first individual worthy of gifts... etc... field of merit for the world.
Furthermore, monks, here a certain individual dwells contemplating happiness in Nibbāna, perceiving happiness, experiencing happiness, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. For him, the exhaustion of the taints and the exhaustion of life occur simultaneously. This, monks, is the second individual worthy of gifts...etc... an unsurpassed field of merit for the world.
Furthermore, monks, here a certain individual dwells contemplating happiness in Nibbāna, perceiving happiness, experiencing happiness, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval...etc... one becomes an attainer of final Nibbāna upon landing...etc... one becomes an attainer of final Nibbāna without exertion...etc... one becomes an attainer of final Nibbāna with exertion...etc... one becomes one going upstream, heading towards the Akaniṭṭha realm. This, monks, is the seventh individual worthy of gifts...etc... an unsurpassed field of merit for the world. These, monks, are the seven individuals worthy of gifts...etc... an unsurpassed field of merit for the world." Ninth.
10.
Grounds for Non-deterioration
20. "Monks, there are these seven grounds for non-deterioration. What are the seven? Here, monks, a monk has strong desire for undertaking the training and has not lost devotion for undertaking the training in the future; has strong desire for contemplation of the teachings and has not lost devotion for contemplation of the teachings in the future; has strong desire for removal of desires and has not lost devotion for removal of desires in the future; has strong desire for seclusion and has not lost devotion for seclusion in the future; has strong desire for arousing energy and has not lost devotion for arousing energy in the future; has strong desire for mindfulness and discretion and has not lost devotion for mindfulness and discretion in the future; has strong desire for penetration of views and has not lost devotion for penetration of views in the future. These, monks, are the seven grounds for non-deterioration." Tenth.
The Chapter on Underlying Tendencies, Second.
Here is its summary -
Impermanent, suffering, and non-self, Nibbāna, and the subject of the taints.
3.
The Chapter on the Vajji Seven
1.
Sārandada Sutta
21. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī at the Sārandada shrine. Then several Licchavis approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. When those Licchavis were seated to one side, the Blessed One said this: "Licchavis, I shall teach you seven principles of non-decline. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those Licchavis replied to the Blessed One. The Blessed One said this -
"And what, Licchavis, are the seven principles of non-decline? "As long as, Licchavi, the Vajjians hold frequent assemblies and meet frequently; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavi, the Vajjians shall meet in concord, shall disperse in concord, and shall conduct Vajjian affairs in concord; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavi, the Vajjians shall not decree what has not been decreed, shall not abolish what has been decreed, and shall proceed according to the ancient Vajjian principles as they have been decreed; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavi, the Vajjians shall honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavi, the Vajjians do not forcibly abduct and make the women and girls of good families live with them; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavi, the Vajjians shall honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and shall not neglect the righteous offerings previously given and previously made to them; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavi, the Vajjians shall maintain properly arranged righteous protection, defence, and guard for the Arahants - 'so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm'; only growth is to be expected for the Vajjians, not decline.
"As long as, Licchavis, these seven principles of non-decline shall endure among the Vajjians, and the Vajjians shall be seen to follow these seven principles of non-decline; only growth is to be expected for the Vajjians, not decline." First.
2.
Discourse on Vassakāra
22. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Now on that occasion King Ajātasattu of Magadha, the son of Queen Vedehī, wanted to attack the Vajjians. He speaks thus: "I shall annihilate these Vajjians who have such great spiritual power, such great might; I shall destroy the Vajjians; I shall bring calamity and disaster upon the Vajjians."
Then King Ajātasattu of Magadha, the son of Queen Vedehī, addressed the brahmin Vassakāra, the chief minister of Magadha: "Come, brahmin, go to the Blessed One; having approached, pay homage with your head at the Blessed One's feet in my name and ask if he is free from affliction, free from illness, is light of movement, strong and dwelling in comfort - 'Venerable sir, King Ajātasattu of Magadha, the son of Queen Vedehī, pays homage with his head at the Blessed One's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort.' And say this: 'Venerable sir, King Ajātasattu of Magadha, the son of Queen Vedehī, wants to attack the Vajjians. He speaks thus: "I shall annihilate these Vajjians who have such great spiritual power, such great might; I shall destroy the Vajjians; I shall bring calamity and disaster upon the Vajjians." Whatever the Blessed One explains to you, learn it well and report it back to me. For the Truth Finders do not speak falsely."
"Yes, sir," the brahmin Vassakāra, the chief minister of Magadha, replied to King Ajātasattu of Magadha, the son of Queen Vedehī, and approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One - "Master Gotama, King Ajātasattu of Magadha, the son of Queen Vedehī, pays homage with his head at Master Gotama's feet and asks if you are free from affliction, free from illness, are light of movement, strong and dwelling in comfort. Master Gotama, King Ajātasattu of Magadha, the son of Queen Vedehī, wants to attack the Vajjians. He speaks thus: "I shall annihilate these Vajjians who have such great spiritual power, such great might; I shall destroy the Vajjians; I shall bring calamity and disaster upon the Vajjians."'
Now on that occasion the Venerable Ānanda was standing behind the Blessed One, fanning him. Then the Blessed One addressed the Venerable Ānanda: "Have you heard, Ānanda, that the Vajjians hold frequent assemblies and meet frequently?" "I have heard this, Venerable Sir: 'The Vajjians hold frequent assemblies and meet frequently.'" "As long as, Ānanda, the Vajjians hold frequent assemblies and meet frequently; only growth is to be expected for the Vajjians, not decline.
"Have you heard, Ānanda, 'The Vajjians meet in concord, disperse in concord, and conduct Vajjian affairs in concord.'" "I have heard this, Venerable Sir: 'The Vajjians meet in concord, disperse in concord, and conduct Vajjian affairs in concord.'" "As long as, Ānanda, the Vajjians shall meet in concord, shall disperse in concord, and shall conduct Vajjian affairs in concord; only growth is to be expected for the Vajjians, not decline.
"Have you heard, Ānanda, 'The Vajjians do not decree what has not been decreed, do not abolish what has been decreed, and proceed according to the ancient Vajjian principles as they have been decreed?'" "I have heard this, Venerable Sir: 'The Vajjians do not decree what has not been decreed, do not abolish what has been decreed, and proceed according to the ancient Vajjian principles as they have been decreed.'" "As long as, Ānanda, the Vajjians shall not decree what has not been decreed, shall not abolish what has been decreed, and shall proceed according to the ancient Vajjian principles as they have been decreed; only growth is to be expected for the Vajjians, not decline.
"Have you heard, Ānanda, "Have you heard that the Vajjians honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to?" "I have heard this, Venerable Sir: 'The Vajjians honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to.'" "As long as, Ānanda, the Vajjians shall honour, respect, esteem, and worship those who are the Vajjian elders among the Vajjians, and think they should be listened to; only growth is to be expected for the Vajjians, not decline.
"Have you heard, Ānanda, "The Vajjians do not forcibly abduct and make the women and girls of good families live with them?" "I have heard this, Venerable Sir: 'The Vajjians do not forcibly abduct and make the women and girls of good families live with them.'" "As long as, Ānanda, the Vajjians do not forcibly abduct and make the women and girls of good families live with them; only growth is to be expected for the Vajjians, not decline.
"Have you heard, Ānanda, "Have you heard that the Vajjians honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and do not neglect the righteous offerings previously given and previously made to them?" "I have heard this, Venerable Sir: 'The Vajjians honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and do not neglect the righteous offerings previously given and previously made to them.'" "As long as, Ānanda, the Vajjians shall honour, respect, esteem, and worship their Vajjian shrines, both internal and external, and shall not neglect the righteous offerings previously given and previously made to them; only growth is to be expected for the Vajjians, not decline.
"Have you heard, Ānanda, 'the Vajjians have properly arranged righteous protection, defence, and guard for the Arahants - so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm?" "I have heard this, Venerable Sir: 'the Vajjians shall maintain properly arranged righteous protection, defence, and guard for the Arahants - so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm.'" "As long as, Ānanda, the Vajjians shall maintain properly arranged righteous protection, defence, and guard for the Arahants - 'so that Arahants who have not yet come might come to their realm, and Arahants who have come might dwell at ease in their realm'; only growth is to be expected for the Vajjians, not decline."
Then the Blessed One addressed the brahmin Vassakāra, the chief minister of Magadha - "On one occasion, brahmin, I was dwelling at Vesālī at the Sārandada shrine. There, brahmin, I taught these seven principles of non-decline to the Vajjians. As long as, brahmin, these seven principles of non-decline shall endure among the Vajjians, and the Vajjians shall be seen to follow these seven principles of non-decline; only growth is to be expected for the Vajjians, not decline."
"Master Gotama, when the Vajjians are endowed with even one of these principles of non-decline, only growth is to be expected for them, not decline; What then to say about seven principles of non-decline! Master Gotama, the Vajjians cannot be overcome by King Ajātasattu of Magadha, the son of Queen Vedehī, in battle, except through diplomacy or through creating dissension. Well now, Master Gotama, we must go. We have many duties and many things to do." "Now is the time you think fit, brahmin." Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and approved of the Blessed One's words, rose from his seat and departed. The second.
3.
First Set of Seven
23. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. There the Blessed One addressed the monks: "Monks, I shall teach you seven principles of non-decline. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -
"And what, monks, are the seven principles of non-decline? "As long as, monks, the monks hold frequent assemblies and meet frequently; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall meet in concord, shall disperse in concord, and shall conduct Community affairs in concord; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall not decree what has not been decreed, shall not abolish what has been decreed, and shall proceed according to the training rules as they have been decreed; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall honour, respect, esteem, and worship those monks who are elders, of long standing, long gone forth, fathers of the Community, leaders of the Community, and think they should be listened to; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall not come under the power of craving that is conducive to renewed existence; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall maintain a desire for forest lodgings; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall each individually establish mindfulness - 'so that virtuous fellow monks who have not yet come might come, and virtuous fellow monks who have come might dwell at ease'; only growth is to be expected for the monks, not decline.
"As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline; only growth is to be expected for the monks, not decline." Third.
4.
Second Set of Seven Sutta
24. "Monks, I shall teach you seven principles of non-decline. Listen to it, attend carefully...etc... And what, monks, are the seven principles of non-decline?
As long as, monks, the monks shall not delight in work, shall not find pleasure in work, shall not be devoted to delighting in work; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall not delight in gossip...etc... shall not delight in sleep... shall not delight in society... shall not have evil desires and shall not come under the power of evil desires... shall not have evil friends, evil companions, evil associates... shall not come to a stop midway after achieving some minor distinction; only growth is to be expected for the monks, not decline.
"As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline; only growth is to be expected for the monks, not decline." Fourth.
5.
Third Set of Seven Sutta
25. "Monks, I shall teach you seven principles of non-decline. Listen to it, attend carefully...etc... And what, monks, are the seven principles of non-decline? As long as, monks, the monks shall have faith; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall have a sense of shame...etc... shall have fear of wrongdoing... shall be learned... shall be energetic... shall be mindful... shall be wise; only growth is to be expected for the monks, not decline. "As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline; only growth is to be expected for the monks, not decline." Fifth.
6.
The Discourse on the Enlightenment Factors
26. "Monks, I shall teach you seven principles of non-decline. Listen to it, attend carefully...etc... And what, monks, are the seven principles of non-decline? As long as, monks, the monks shall develop the enlightenment factor of mindfulness; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall develop the enlightenment factor of investigation-of-states...etc... shall develop the enlightenment factor of energy... shall develop the enlightenment factor of rapture... shall develop the enlightenment factor of tranquillity... shall develop the enlightenment factor of concentration... shall develop the enlightenment factor of equanimity; only growth is to be expected for the monks, not decline. "As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline; only growth is to be expected for the monks, not decline." Sixth.
7.
The Discourse on Perception
27. "Monks, I shall teach you seven principles of non-decline. Listen to it, attend carefully...etc... And what, monks, are the seven principles of non-decline? As long as, monks, the monks shall develop the perception of impermanence; only growth is to be expected for the monks, not decline.
"As long as, monks, the monks shall develop the perception of non-self...etc... shall develop the perception of the foul... shall develop the perception of danger... shall develop the perception of abandoning... shall develop the perception of dispassion... shall develop the perception of cessation; only growth is to be expected for the monks, not decline. "As long as, monks, these seven principles of non-decline shall endure among the monks, and the monks shall be seen to follow these seven principles of non-decline; only growth is to be expected for the monks, not decline." Seventh.
8.
First Discourse on Decline
28. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the monks: "Monks, these seven things lead to the decline of a monk who is a trainee. Which seven? Delight in work, delight in talk, delight in sleep, delight in company, unguarded sense faculties, lack of moderation in eating, and there are matters in the Community that need to be done; regarding that, a monk in training reflects thus: 'There are in the Community elders of long standing, long gone forth, who bear the burden; they will be known by that,' and he himself neglects to apply effort in those matters. These, monks, are the seven things that lead to the decline of a monk who is a trainee.
"Monks, these seven things lead to the non-decline of a monk who is a trainee. Which seven? Not delighting in work, not delighting in talk, not delighting in sleep, not delighting in company, guarding the doors of the faculties, knowing the right amount in eating, and there are matters in the Community that need to be done; regarding that, a monk in training reflects thus: 'There are in the Community elders of long standing, long gone forth, who bear the burden; they will be known by that,' and he himself does not neglect to apply effort in those matters. These, monks, are the seven things that lead to the non-decline of a monk who is a trainee." The eighth.
9.
Second Discourse on Decline
29. "Monks, these seven things lead to the decline of a male lay follower. Which seven? He neglects visiting the monks, neglects listening to the true Teaching, does not train in higher virtue, has little confidence, listens to the teaching with a fault-finding mind regarding elder, new, and middle-ranking monks, seeks outside of this for those worthy of offerings, and makes their first offering there. These, monks, are the seven things that lead to the decline of a male lay follower.
"Monks, these seven things lead to the non-decline of a male lay follower. Which seven? He does not neglect visiting the monks, does not neglect listening to the true Teaching, trains in higher virtue, has much confidence, listens to the teaching without a fault-finding mind regarding elder, new, and middle-ranking monks, does not seek outside of this for those worthy of offerings, and makes their first offering here. These, monks, are the seven things that lead to the non-decline of a male lay follower." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
Not listening to noble teachings, not training in higher virtue.
And with a fault-finding mind, one wishes to hear the true Teaching.
And there itself the male lay follower makes the first offering.
The male lay follower who associates thus falls away from the true Teaching.
Listens to noble teachings, and trains in higher virtue.
And with a non-fault-finding mind, he wishes to hear the true Teaching.
And here the male lay follower makes the first offering.
The male lay follower who associates thus does not fall away from the true Teaching." ninth;
10.
Discourse on Failure
30. Monks, there are these seven failures of a male lay follower...etc... monks, there are these seven accomplishments of a male lay follower...etc... Tenth.
11.
Discourse on Downfall
31. "Monks, there are these seven downfalls of a male lay follower...etc... monks, there are these seven originations of a male lay follower. Which seven? He does not neglect visiting the monks, does not neglect listening to the true Teaching, trains in higher virtue, has much confidence, listens to the teaching without a fault-finding mind regarding elder, new, and middle-ranking monks, does not seek outside of this for those worthy of offerings, and makes their first offering here. These, monks, are the seven originations of a male lay follower.
Not listening to noble teachings, not training in higher virtue.
And with a fault-finding mind, one wishes to hear the true Teaching.
And there itself the male lay follower makes the first offering.
The male lay follower who associates thus falls away from the true Teaching.
Listens to noble teachings, and trains in higher virtue.
And with a non-fault-finding mind, he wishes to hear the true Teaching.
And here the male lay follower makes the first offering.
The male lay follower who associates thus does not fall away from the true Teaching." eleventh;
The Third Chapter on the Vajji Seven.
Here is its summary -
Two perceptions of enlightenment and decline, failure and downfall.
4.
The Chapter on Deities
1.
Discourse on Reverence for Diligence
32. Then a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached the Blessed One; having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, that deity said this to the Blessed One -
"Venerable Sir, these seven things lead to the non-decline of a monk. Which seven? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for concentration, reverence for diligence, reverence for hospitality. These, Venerable Sir, are the seven things that lead to the non-decline of a monk." This is what that deity said. The Teacher approved. Then that deity, "The Teacher approves of me," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.
Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that deity said this to me - 'Venerable Sir, these seven things lead to the non-decline of a monk. Which seven? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for concentration, reverence for diligence, reverence for hospitality - these, Venerable Sir, are the seven things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."
One who reveres concentration and is ardent, with intense reverence for the training.
Is incapable of decline and is in the vicinity of Nibbāna." first;
2.
Discourse on Reverence for Moral Shame
33. "Last night, monks, a certain deity, when the night was far advanced, illuminating the whole of Jeta's Grove with her surpassing beauty, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, monks, that deity said this to me - 'Venerable Sir, these seven things lead to the non-decline of a monk. Which seven? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for concentration, reverence for moral shame, reverence for fear of wrongdoing. These, Venerable Sir, are the seven things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."
One who reveres concentration and is ardent, with intense reverence for the training.
Is incapable of decline and is in the vicinity of Nibbāna." the second;
3.
First Discourse on Being Easy to Correct
34. "Last night, monks, a certain deity...etc... said this to me - 'Venerable Sir, these seven things lead to the non-decline of a monk. Which seven? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for concentration, being easy to correct, good friendship. These, Venerable Sir, are the seven things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."
One who reveres concentration and is ardent, with intense reverence for the training.
Is incapable of decline and is in the vicinity of Nibbāna." Third;
4.
Second Discourse on Being Easy to Correct
35. "Last night, monks, a certain deity, when the night was far advanced, illuminating with her surpassing beauty...etc... 'Venerable Sir, these seven things lead to the non-decline of a monk. Which seven? Reverence for the Teacher, reverence for the teaching, reverence for the Community, reverence for the training, reverence for concentration, being easy to correct, good friendship. These, Venerable Sir, are the seven things that lead to the non-decline of a monk.' This is what that deity said, monks. Having said this, having paid homage to me, having circumambulated me, he disappeared right there."
When this was said, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus. Here, Venerable Sir, a monk is himself reverent towards the Teacher and speaks in praise of reverence towards the Teacher. And he encourages those other monks who are not reverent towards the Teacher in reverence towards the Teacher. And he speaks praise of those other monks who are reverent towards the Teacher, praise that is true and accurate and timely. He is himself reverent towards the Teaching... etc... is reverent towards the Community... is reverent towards the training... is reverent towards concentration... is easy to admonish... is one with good friends and speaks in praise of having good friends. And he encourages those other monks who do not have good friends in having good friends. And he speaks praise of those other monks who have good friends, praise that is true and accurate and timely. Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."
"Good, good, Sāriputta! Good indeed, Sāriputta, that you understand in detail the meaning of what I have stated in brief thus. Here, Sāriputta, a monk is himself reverent towards the Teacher and speaks in praise of reverence towards the Teacher. And he encourages those other monks who are not reverent towards the Teacher in reverence towards the Teacher. And he speaks praise of those other monks who are reverent towards the Teacher, praise that is true and accurate and timely. He is himself reverent towards the Teaching... etc... is reverent towards the Community... is reverent towards the training... is reverent towards concentration... is easy to admonish... is one with good friends and speaks in praise of having good friends. And he encourages those other monks who do not have good friends in having good friends. And he speaks praise of those other monks who have good friends, praise that is true and accurate and timely. Sāriputta, the meaning of what I have stated in brief should be seen in detail thus." Fourth.
5.
First Discourse on Friends
36. "Monks, a friend possessed of seven factors should be associated with. With which seven? One gives what is hard to give, does what is hard to do, endures what is hard to endure, reveals their secrets to them, keeps their secrets, does not abandon them in misfortunes, does not despise them when they are destitute. Monks, a friend possessed of these seven factors should be associated with."
And they endure harsh words and what is hard to endure.
Do not abandon them in misfortunes, do not despise them when they are destitute.
Such a friend should be associated with by one desiring friendship." fifth;
6.
Second Discourse on Friends
37. "Monks, a monk possessed of seven qualities should be associated with, befriended and attended upon even if dismissed. With which seven? They are loved, agreeable, respected, esteemed, an adviser, patient with speech, speaks profound talk, and does not urge one towards what is impossible. Monks, a monk possessed of these seven qualities should be associated with, befriended and attended upon even if dismissed."
One who speaks profound talk, and does not urge towards what is impossible.
Such a friend should be associated with by one desiring friendship, out of compassion for their welfare;
Even when being destroyed, such a one should be associated with." sixth;
7.
First Discourse on Analytical Knowledge
38. "Monks, possessed of seven qualities a monk might in no long time enter and dwell in the four analytical knowledges, having realized them for himself through direct knowledge. With which seven? Here, monks, a monk understands as it really is 'This is sluggishness of my mind'; He understands as it really is an internally contracted mind as 'My mind is internally contracted'; He understands as it really is an externally distracted mind as 'My mind is externally distracted'; Feelings arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; perceptions arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; Thoughts arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; In things both suitable and unsuitable, low and sublime, dark and bright with their counterparts, he has well grasped, well attended to, well remembered, and well penetrated with wisdom the sign. Monks, possessed of these seven qualities a monk might in no long time enter and dwell in the four analytical knowledges, having realized them for himself through direct knowledge." Seventh.
8.
Second Discourse on Analytical Knowledge
39. "Monks, possessed of seven qualities Sāriputta enters and dwells in the four analytical knowledges, having realized them for himself through direct knowledge. With which seven? Here, monks, Sāriputta understands as it really is 'This is sluggishness of my mind'; He understands as it really is an internally contracted mind as 'My mind is internally contracted'; He understands as it really is an externally distracted mind as 'My mind is externally distracted'; Feelings arise in him with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; perceptions...etc... thoughts arise with clear knowledge, become present with clear knowledge, and disappear with clear knowledge; In things both suitable and unsuitable, low and sublime, dark and bright with their counterparts, he has well grasped, well attended to, well remembered, and well penetrated with wisdom the sign. Monks, possessed of these seven qualities Sāriputta enters and dwells in the four analytical knowledges, having realized them for himself through direct knowledge." The eighth.
9.
First Discourse on Mastery
40. "Monks, possessed of seven qualities a monk wields mastery over his mind, he does not let the mind wield mastery over him. With which seven? Here, monks, a monk is skilled in concentration, skilled in entering concentration, skilled in maintaining concentration, skilled in emerging from concentration, skilled in what is good regarding concentration, skilled in the range of concentration, skilled in resolution regarding concentration. Monks, possessed of these seven qualities a monk wields mastery over his mind, he does not let the mind wield mastery over him." Ninth.
10.
Second Discourse on Mastery
41. "Monks, possessed of seven qualities Sāriputta wields mastery over his mind, he does not let the mind wield mastery over him. With which seven? Here, monks, Sāriputta is skilled in concentration, skilled in entering concentration, skilled in maintaining concentration, skilled in emerging from concentration, skilled in what is good regarding concentration, skilled in the range of concentration, skilled in resolution regarding concentration. Monks, possessed of these seven qualities Sāriputta wields mastery over his mind, he does not let the mind wield mastery over him." Tenth.
11.
First Exposition Discourse
42. Then the Venerable Sāriputta, having dressed in the morning and taking his bowl and robe, entered Sāvatthī for alms. Then this occurred to the Venerable Sāriputta - "It is still too early to walk for alms in Sāvatthī. Let me approach the monastery of the wanderers of other sects." Then the Venerable Sāriputta approached the monastery of the wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, he sat down to one side. Now on that occasion when those wanderers of other sects were seated together, this discussion arose: "Friends, whoever lives the pure holy life completely for twelve years can properly be called 'a perfected monk'."
Then the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers of other sects. without delighting in it or rejecting it, he rose from his seat and left - "I shall learn the meaning of what was said in the presence of the Blessed One." Then the Venerable Sāriputta, having walked for alms in Sāvatthī and returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -
"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Sāvatthī for alms. Then, Venerable Sir, I thought: "It is still too early to walk for alms in Sāvatthī. Let me approach the monastery of the wanderers of other sects." Then, Venerable Sir, I approached the monastery of the wanderers of other sects; having approached, I exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, I sat down to one side. Now on that occasion, Venerable Sir, when those wanderers of other sects were seated together, this discussion arose: "Friends, whoever lives the pure holy life completely for twelve years can properly be called 'a perfected monk'." Then, Venerable Sir, I neither delighted in nor rejected the statement of those wanderers of other sects. Without delighting in it or rejecting it, I rose from my seat and left - "I shall learn the meaning of this in the presence of the Blessed One." "Is it possible, Venerable Sir, to point out a perfected monk in this Teaching and Discipline merely by counting years?"
"No, Sāriputta, it is not possible in this Teaching and Discipline to point out a perfected monk merely by counting years. These seven grounds for attainment, Sāriputta, I have proclaimed, having realized them for myself through direct knowledge.
What are the seven? Here, Sāriputta, a monk has strong desire for undertaking the training and has not lost devotion for undertaking the training in the future; has strong desire for contemplation of the teachings and has not lost devotion for contemplation of the teachings in the future; has strong desire for removal of desires and has not lost devotion for removal of desires in the future; has strong desire for seclusion and has not lost devotion for seclusion in the future; has strong desire for arousing energy and has not lost devotion for arousing energy in the future; has strong desire for mindfulness and discretion and has not lost devotion for mindfulness and discretion in the future; has strong desire for penetration of views and has not lost devotion for penetration of views in the future. These seven grounds for attainment, Sāriputta, I have proclaimed, having realized them for myself through direct knowledge. Sāriputta, when a monk possessed of these seven grounds for attainment lives the pure holy life completely for twelve years, he can properly be called 'a perfected monk'; when he lives the pure holy life completely for twenty-four years, he can properly be called 'a perfected monk'; when he lives the pure holy life completely for thirty-six years, he can properly be called 'a perfected monk'; when he lives the pure holy life completely for forty-eight years, he can properly be called 'a perfected monk'." Eleventh.
12.
The Second Discourse on Exposition
43. Thus have I heard - On one occasion the Blessed One was dwelling at Kosambī in Ghosita's Park. Then the Venerable Ānanda, having dressed in the morning and taking his bowl and robe, entered Kosambī for alms. Then this occurred to the Venerable Ānanda - "It is still too early to walk for alms in Kosambī. Let me approach the monastery of the wanderers of other sects." Then the Venerable Ānanda approached the monastery of the wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. After exchanging courteous and cordial greetings, he sat down to one side.
Now on that occasion when those wanderers of other sects were seated together, this discussion arose: "Friends, whoever lives the pure holy life completely for twelve years can properly be called 'a perfected monk'."
Then the Venerable Ānanda neither delighted in nor rejected the statement of those wanderers of other sects. without delighting in it or rejecting it, he rose from his seat and left - "I shall learn the meaning of what was said in the presence of the Blessed One." Then the Venerable Ānanda, having walked for alms in Kosambī and returned from his almsround after the meal, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"Here, Venerable Sir, having dressed in the morning and taking my bowl and robe, I entered Kosambī for alms. Then, Venerable Sir, I thought: "It is still too early to walk for alms in Kosambī. Let me approach the monastery of the wanderers of other sects"...etc... I exchanged greetings with them. After exchanging courteous and cordial greetings, I sat down to one side.
Now on that occasion, Venerable Sir, when those wanderers of other sects were seated together, this discussion arose: "Friends, whoever lives the pure holy life completely for twelve years can properly be called 'a perfected monk'." Then, Venerable Sir, I neither delighted in nor rejected the statement of those wanderers of other sects. Without delighting in it or rejecting it, I rose from my seat and left - "I shall learn the meaning of what was said in the presence of the Blessed One." "Is it possible, Venerable Sir, to point out a perfected monk in this Teaching and Discipline merely by counting years?"
"No, Ānanda, it is not possible in this Teaching and Discipline to point out a perfected monk merely by counting years. These seven grounds for attainment, Ānanda, I have proclaimed, having realized them for myself through direct knowledge.
What are the seven? Here, Ānanda, a monk has faith, has moral shame, has fear of wrongdoing, is learned, has aroused energy, is mindful, and has wisdom. These seven grounds for attainment, Ānanda, I have proclaimed, having realized them for myself through direct knowledge. Ānanda, when a monk possessed of these seven grounds for attainment lives the pure holy life completely for twelve years, he can properly be called 'a perfected monk'; when he lives the pure holy life completely for twenty-four years, he can properly be called 'a perfected monk'; when he lives the pure holy life completely for thirty-six years, he can properly be called 'a perfected monk'; when he lives the pure holy life completely for forty-eight years, he can properly be called 'a perfected monk'." Twelfth.
The Chapter on Deities, Fourth.
Here is its summary -
Two on analytical knowledge, two on power, two on the basis of expression.
5.
The Chapter on the Great Sacrifice
1.
Discourse on Seven Stations for Consciousness
44. "Monks, there are these seven stations for consciousness. Which seven? There are, monks, beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in the lower worlds. This is the first station for consciousness.
"There are, monks, beings with diversity of body but unity of perception, such as the deities of Brahmā's retinue who are first reborn there. This is the second station for consciousness.
"There are, monks, beings with unity of body but diversity of perception, such as the Ābhassara deities. This is the third station for consciousness.
"There are, monks, beings with unity of body and unity of perception, such as the Subhakiṇha deities. This is the fourth station for consciousness.
"There are, monks, beings who, with the complete transcendence of perceptions of form, with the disappearance of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' belong to the base of the infinity of space. This is the fifth station for consciousness.
"There are, monks, beings who, with the complete transcendence of the base of the infinity of space, aware that 'consciousness is infinite,' belong to the base of infinite consciousness. This is the sixth station for consciousness.
"There are, monks, beings who, with the complete transcendence of the base of infinite consciousness, aware that 'there is nothing,' belong to the base of nothingness. This is the seventh station for consciousness. These, monks, are the seven stations for consciousness." First.
2.
The Discourse on the Requisites of Concentration
45. "Monks, there are these seven requisites of concentration. Which seven? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness. Monks, when one-pointedness of mind is equipped with these seven factors, this is called noble right concentration with its supports and with its requisites." The second.
3.
First Fire Discourse
46. "Monks, there are these seven fires. Which seven? The fire of lust, the fire of hatred, the fire of delusion, the fire of those worthy of offerings, the fire of the householder, the fire of those worthy of gifts, the fire of wood - these, monks, are the seven fires." Third.
4.
Second Fire Discourse
47. Now on that occasion a great sacrifice had been prepared for the brahmin Uggatasarīra. Five hundred bulls had been led to the sacrificial post for the sacrifice, five hundred bullocks had been led to the sacrificial post for the sacrifice, five hundred heifers had been led to the sacrificial post for the sacrifice, five hundred goats had been led to the sacrificial post for the sacrifice, five hundred rams had been led to the sacrificial post for the sacrifice. Then the brahmin Uggatasarīra approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Uggatasarīra said this to the Blessed One -
"I have heard this, Master Gotama, that the kindling of the fire and the raising of the sacrificial post is of great fruit, of great benefit." "I too have heard this, brahmin, that the kindling of the fire and the raising of the sacrificial post is of great fruit, of great benefit." For the second time, the brahmin Uggatasarīra...etc... For the third time, the brahmin Uggatasarīra said this to the Blessed One - "I have heard this, Master Gotama, that the kindling of the fire and the raising of the sacrificial post is of great fruit, of great benefit." "I too have heard this, brahmin, that the kindling of the fire and the raising of the sacrificial post is of great fruit, of great benefit." "This agrees completely with both Master Gotama's and our views."
When this was said, the Venerable Ānanda said this to the brahmin Uggatasarīra - "No, brahmin, the Truth Finder should not be questioned thus - 'I have heard this, Master Gotama, that the kindling of the fire and the raising of the sacrificial post is of great fruit, of great benefit.' This, brahmin, is how the Truth Finder should be questioned - 'I, Venerable Sir, wish to kindle a fire, wish to raise a sacrificial post. May the Blessed One instruct me, Venerable Sir. May the Blessed One, Venerable Sir, instruct me in what would be for my welfare and happiness for a long time.'"
Then the brahmin Uggatasarīra said this to the Blessed One - "Indeed, Master Gotama, I wish to kindle a fire, wish to raise a sacrificial post. Let Master Gotama exhort me. Let Master Gotama instruct me in what would be for my welfare and happiness for a long time."
"When kindling a fire, brahmin, when raising a sacrificial post, even before the sacrifice one raises three weapons that are unwholesome, that bring suffering, that result in suffering. What are the three? The bodily weapon, the verbal weapon, and the mental weapon. When kindling a fire, brahmin, when raising a sacrificial post, even before the sacrifice one raises such a thought: 'Let so many bulls be slaughtered for the sacrifice, let so many bullocks be slaughtered for the sacrifice, let so many heifers be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice.' Thinking 'I am making merit' he makes demerit, thinking 'I am doing what is wholesome' he does what is unwholesome, thinking 'I am seeking the path to a good destination' he seeks the path to a bad destination. When kindling a fire, brahmin, when raising a sacrificial post, even before the sacrifice one raises this first mental weapon that is unwholesome, that brings suffering, that results in suffering.
"Furthermore, brahmin, when kindling a fire, when raising a sacrificial post, even before the sacrifice one speaks thus: 'Let so many bulls be slaughtered for the sacrifice, let so many bullocks be slaughtered for the sacrifice, let so many heifers be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice.' Thinking 'I am making merit' he makes demerit, thinking 'I am doing what is wholesome' he does what is unwholesome, thinking 'I am seeking the path to a good destination' he seeks the path to a bad destination. When kindling a fire, brahmin, when raising a sacrificial post, even before the sacrifice one raises this second verbal weapon that is unwholesome, that brings suffering, that results in suffering.
"Furthermore, brahmin, when kindling a fire, when raising a sacrificial post, even before the sacrifice one first instigates oneself to kill bulls for the sacrifice, one first instigates oneself to kill bullocks for the sacrifice, one first instigates oneself to kill heifers for the sacrifice, one first instigates oneself to kill goats for the sacrifice, one first instigates oneself to kill sheep for the sacrifice. Thinking 'I am making merit' he makes demerit, thinking 'I am doing what is wholesome' he does what is unwholesome, thinking 'I am seeking the path to a good destination' he seeks the path to a bad destination. When kindling a fire, brahmin, when raising a sacrificial post, even before the sacrifice one raises this third bodily weapon that is unwholesome, that brings suffering, that results in suffering. When kindling a fire, brahmin, when raising a sacrificial post, even before the sacrifice one raises these three weapons that are unwholesome, that bring suffering, that result in suffering.
"These three fires, brahmin, should be abandoned, should be avoided, should not be pursued. Which three? The fire of lust, the fire of hatred, the fire of delusion.
"And why, brahmin, should this fire of lust be abandoned, avoided, not pursued? "One who lusts, brahmin, overcome by lust, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Therefore this fire of lust should be abandoned, avoided, not pursued.
"And why, brahmin, should this fire of hatred be abandoned, avoided, not pursued? "One who hates, brahmin, overcome by hatred, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Therefore this fire of hatred should be abandoned, avoided, not pursued.
"And why, brahmin, should this fire of delusion be abandoned, avoided, not pursued? One who is deluded, brahmin, overcome by delusion, with mind possessed, engages in bodily misconduct, engages in verbal misconduct, engages in mental misconduct. Having engaged in bodily misconduct, having engaged in verbal misconduct, having engaged in mental misconduct, with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell. Therefore this fire of delusion should be abandoned, avoided, not pursued. These three fires, brahmin, should be abandoned, should be avoided, should not be pursued.
"These three fires, brahmin, having honoured, respected, esteemed and worshipped, should be rightly maintained for happiness. Which three? The fire of those worthy of offerings, the fire of the householder, the fire of those worthy of gifts.
"And what, brahmin, is the fire of those worthy of offerings? Here, brahmin, for one who has mother and father, this is called, brahmin, the fire of those worthy of offerings. What is the reason for this? Because, brahmin, from this source one has arisen, therefore this fire of those worthy of offerings, having honoured, respected, esteemed and worshipped, should be rightly maintained for happiness.
"And what, brahmin, is the fire of the householder? Here, brahmin, for one who has children or wives or slaves or workers or labourers, this is called, brahmin, the fire of the householder. Therefore this fire of the householder, having honoured, respected, esteemed and worshipped, should be rightly maintained for happiness.
"And what, brahmin, is the fire worthy of offerings? Here, brahmin, those ascetics and brahmins who refrain from asserting other doctrines, who are established in patience and mildness, who tame themselves alone, who calm themselves alone, who bring themselves alone to final peace, this is called, brahmin, the fire of those worthy of offerings. Therefore this fire of those worthy of offerings, having honoured, respected, esteemed and worshipped, should be rightly maintained for happiness. These three fires, brahmin, having honoured, respected, esteemed and worshipped, should be rightly maintained for happiness.
"Now this wood fire, brahmin, should from time to time be kindled, from time to time be watched with equanimity, from time to time be extinguished, from time to time be set aside."
When this was said, the brahmin Uggatasarīra said this to the Blessed One - "Excellent, Master Gotama; excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life. Master Gotama, I release five hundred bulls and grant them life, I release five hundred bullocks and grant them life, I release five hundred heifers and grant them life, I release five hundred goats and grant them life, I release five hundred rams and grant them life. Let them eat green grass and drink cool water, and may cool breezes blow upon them." Fourth.
5.
First Discourse on Perception
48. "Monks, these seven perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal.
"Which seven? The perception of foulness, 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 what is impermanent, the perception of non-self in what is suffering. These, monks, are the seven perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal." Fifth.
6.
Second Discourse on Perceptions
49. "Monks, these seven perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal. Which seven? The perception of foulness, 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 what is impermanent, the perception of non-self in what is suffering. These, monks, are the seven perceptions when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal.
"The perception of foulness, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal." So it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of foulness, the mind shrinks back, recoils, turns away and does not stretch forth towards sexual intercourse, and either equanimity or repulsion becomes established. Just as, monks, a chicken's feather or strip of sinew, when thrown into the fire, shrinks back, recoils, turns away and does not stretch forth. Even so, monks, for one who dwells much with a mind accustomed to the perception of foulness, the mind shrinks back, recoils, turns away and does not stretch forth towards sexual intercourse, and either equanimity or repulsion becomes established.
If, monks, for a monk who dwells much with a mind accustomed to the perception of foulness, the mind flows towards sexual intercourse and non-repulsion becomes established; This should be understood by a monk: 'The perception of foulness is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case. But if, monks, for a monk who dwells much with a mind accustomed to the perception of foulness, the mind shrinks back, recoils, turns away and does not stretch forth towards sexual intercourse, and either equanimity or repulsion becomes established; This should be understood by a monk: 'The perception of foulness is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of foulness, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"The perception of death, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal" - so it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of death, the mind shrinks back, recoils, turns away and does not stretch forth towards attachment to life, and either equanimity or repulsion becomes established. Just as, monks, a chicken's feather or strip of sinew, when thrown into the fire, shrinks back, recoils, turns away and does not stretch forth. Even so, monks, for one who dwells much with a mind accustomed to the perception of death, the mind shrinks back, recoils, turns away and does not stretch forth towards attachment to life, and either equanimity or repulsion becomes established.
If, monks, for a monk who dwells much with a mind accustomed to the perception of death, the mind flows towards attachment to life and non-repulsion becomes established; This should be understood by a monk: 'The perception of death is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case. But if, monks, for a monk who dwells much with a mind accustomed to the perception of death, the mind shrinks back, recoils, turns away and does not stretch forth towards attachment to life, and either equanimity or repulsion becomes established; This should be understood by a monk: 'The perception of death is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of death, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"The perception of the repulsiveness of food, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal" - so it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of repulsiveness in food, the mind shrinks back from craving for tastes...etc... and either equanimity or repulsion becomes established. Just as, monks, a chicken's feather or strip of sinew, when thrown into the fire, shrinks back, recoils, turns away and does not stretch forth. Even so, monks, for one who dwells much with a mind accustomed to the perception of repulsiveness in food, the mind shrinks back from craving for tastes...etc... and either equanimity or repulsion becomes established.
If, monks, for a monk who dwells much with a mind accustomed to the perception of repulsiveness in food, the mind flows towards craving for tastes and non-repulsion becomes established; This should be understood by a monk: 'The perception of repulsiveness in food is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case. But if, monks, for a monk who dwells much with a mind accustomed to the perception of repulsiveness in food, the mind shrinks back from craving for tastes...etc... and either equanimity or repulsion becomes established; This should be understood by a monk: 'The perception of repulsiveness in food is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of repulsiveness in food, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"The perception of non-delight in the entire world, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal" - so it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of non-delight in the entire world, the mind shrinks back from worldly diversions...etc... just as, monks...etc... shrinks back, recoils, turns away and does not stretch forth. Even so, monks, for one who dwells much with a mind accustomed to the perception of non-delight in the entire world, the mind shrinks back, recoils, turns away and does not stretch forth towards worldly diversions, and either equanimity or repulsion becomes established.
If, monks, for a monk who dwells much with a mind accustomed to the perception of non-delight in the entire world, the mind flows towards worldly diversions and non-repulsion becomes established; This should be understood by a monk: 'The perception of non-delight in the entire world is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case. But if, monks, for a monk who dwells much with a mind accustomed to the perception of non-delight in the entire world, the mind shrinks back from worldly diversions...etc... and either equanimity or repulsion becomes established; This should be understood by a monk: 'The perception of non-delight in the entire world is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of non-delight in the entire world, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"The perception of impermanence, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal" - so it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of impermanence, the mind shrinks back from gains, honour and praise...etc... and either equanimity or repulsion becomes established. Just as, monks, a chicken's feather or strip of sinew, when thrown into the fire, shrinks back, recoils, turns away and does not stretch forth. Even so, monks, for one who dwells much with a mind accustomed to the perception of impermanence, the mind shrinks back from gains, honour and praise...etc... and either equanimity or repulsion becomes established.
If, monks, for a monk who dwells much with a mind accustomed to the perception of impermanence, the mind flows towards gains, honour and praise and non-repulsion becomes established; This should be understood by a monk: 'The perception of impermanence is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case. But if, monks, for a monk who dwells much with a mind accustomed to the perception of impermanence, the mind shrinks back, recoils, turns away and does not stretch forth towards gains, honour and praise, and either equanimity or repulsion becomes established; This should be understood by a monk: 'The perception of impermanence is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of impermanence, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"The perception of suffering in what is impermanent, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal" - so it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of suffering in what is impermanent, an acute perception of fear becomes established regarding laziness, sloth, laxity, negligence, non-pursuit and non-reviewing, just as, monks, towards an executioner with uplifted sword.
If, monks, for a monk who dwells much with a mind accustomed to the perception of suffering in what is impermanent, an acute perception of fear is not established regarding laziness, sloth, laxity, negligence, non-pursuit and non-reviewing, just as, monks, towards an executioner with uplifted sword. This should be understood by a monk: 'The perception of suffering in what is impermanent is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case. But if, monks, for a monk who dwells much with a mind accustomed to the perception of suffering in what is impermanent, an acute perception of fear becomes established regarding laziness, sloth, laxity, negligence, non-pursuit and non-reviewing, just as, monks, towards an executioner with uplifted sword. This should be understood by a monk: 'The perception of suffering in what is impermanent is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of suffering in what is impermanent, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"The perception of non-self in what is suffering, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal" - so it was said. And what was the reason for saying this? Monks, for one who dwells much with a mind accustomed to the perception of non-self in suffering, the mind regarding this conscious body and all external signs is freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated.
If, monks, for a monk who dwells much with a mind accustomed to the perception of non-self in suffering, the mind regarding this conscious body and all external signs is not freed from I-making, mine-making, and conceit, not transcended discrimination, not peaceful and not well liberated. This should be understood by a monk: 'The perception of non-self in suffering is undeveloped in me, there is no distinction between the earlier and later states, I have not attained the power of development.' Thus he maintains clear comprehension in that case.
But if, monks, for a monk who dwells much with a mind accustomed to the perception of non-self in suffering, the mind regarding this conscious body and all external signs is freed from I-making, mine-making, and conceit, transcended discrimination, peaceful and well liberated. This should be understood by a monk: 'The perception of non-self in suffering is well developed in me, there is distinction between the earlier and later states, I have attained the power of development.' Thus he maintains clear comprehension in that case. 'The perception of non-self in suffering, monks, when developed and cultivated brings great fruit and great benefit, grounded upon the Deathless, with the Deathless as its final goal' - this was said for this reason.
"These seven perceptions, monks, when developed and cultivated bring great fruit and great benefit, are grounded upon the Deathless and have the Deathless as their final goal." Sixth.
7.
Discourse on Sexual Intercourse
50. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and cordial greetings, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One - "Does Master Gotama also claim to live the holy life?" "Indeed, brahmin, speaking rightly one would say - 'He lives the holy life that is unbroken, flawless, spotless, unblemished, complete and pure,' speaking rightly one would say this of me, brahmin - 'For I, brahmin, live the holy life that is unbroken, flawless, spotless, unblemished, complete and pure.'" "But what, Master Gotama, are the breaks, flaws, spots and blemishes of the holy life?"
"Here, brahmin, some ascetic or brahmin, while claiming to live the holy life properly, does not actually engage in sexual intercourse with a woman; However, he enjoys being massaged, rubbed, bathed and kneaded by a woman. He finds gratification in it, desires it and finds satisfaction in it. This too, brahmin, is a break, flaw, spot and blemish of the holy life. This is called, brahmin, living an impure holy life, fettered by the bond of sexuality; I say he is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; he is not freed from suffering.
"Furthermore, brahmin, here some ascetic or brahmin, while claiming to live the holy life properly, does not actually engage in sexual intercourse with a woman, nor does he enjoy being massaged, rubbed, bathed and kneaded by a woman; however he laughs, plays and amuses himself with a woman... etc... nor does he laugh, play and amuse himself with a woman; however he gazes and looks eye to eye with a woman... etc... nor does he gaze and look eye to eye with a woman; however he listens to the sound of a woman laughing or talking or singing or crying beyond a wall or fence... etc... nor does he listen to the sound of a woman laughing or talking or singing or crying beyond a wall or fence; however he recalls former times when he laughed, chatted and played with a woman... etc... nor does he recall former times when he laughed, chatted and played with a woman; however he sees a householder or a householder's son endowed and furnished with the five cords of sensual pleasure, enjoying himself... etc... nor does he see a householder or a householder's son endowed and furnished with the five cords of sensual pleasure, enjoying himself; however he lives the holy life aspiring to a certain order of deities, thinking: 'By this virtue or vow or austerity or holy life, I will become a deva or a certain kind of deva.' He finds gratification in it, desires it and finds satisfaction in it. This too, brahmin, is a break, flaw, spot and blemish of the holy life. This is called, brahmin, living an impure holy life, fettered by the bond of sexuality; I say he is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; he is not freed from suffering.
"So long, brahmin, as I saw any one of these seven bonds of sexuality still unabandoned in myself, I did not claim to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings.
"But when, brahmin, I no longer saw any one of these seven bonds of sexuality still unabandoned in myself, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with its deities, Māra, and Brahmā, among the population with its ascetics and brahmins, deities and human beings. 'Knowledge and vision arose in me: unshakable is my liberation, this is the last birth, now there is no renewed existence.'
When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "Excellent, Master Gotama; excellent, Master Gotama...etc... May Master Gotama remember me as a lay follower who has gone for refuge from this day forward for life." Seventh.
8.
Discourse on Bondage
51. "Monks, I shall teach you the discourse on the Teaching about bondage and release from bondage. Listen to it...etc... And what, monks, is the discourse on the Teaching about bondage and release from bondage?
"Monks, a woman internally attends to the feminine faculty - women's ways, women's features, women's discrimination, women's desire, women's voice, women's ornaments. She becomes impassioned with that, delights in that. She, impassioned with that, delighting in that, attends externally to the masculine faculty - men's ways, men's features, men's discrimination, men's desire, men's voice, men's ornaments. She becomes impassioned with that, delights in that. She, impassioned with that, delighting in that, longs for external union. And whatever pleasure and joy arise for her dependent on union, that too she longs for. Monks, beings delighting in femininity go to union with men. This, monks, is how a woman does not transcend femininity.
"Monks, a man internally attends to the masculine faculty - men's ways, men's features, men's discrimination, men's desire, men's voice, men's ornaments. He becomes impassioned with that, delights in that. He, impassioned with that, delighting in that, internally attends to the feminine faculty - women's ways, women's features, women's discrimination, women's desire, women's voice, women's ornaments. He becomes impassioned with that, delights in that. He, impassioned with that, delighting in that, longs for external union. And whatever pleasure and joy arise for him dependent on union, that too he longs for. Monks, beings delighting in masculinity go to union with women. This, monks, is how a man does not transcend masculinity. This, monks, is how there is bondage.
"And how, monks, is there freedom from bondage? "Monks, a woman does not internally attend to the feminine faculty - women's ways, women's features, women's discrimination, women's desire, women's voice, women's ornaments. She does not become impassioned with that, she does not delight in that. Not being impassioned with that, not delighting in that, she does not externally attend to the masculine faculty - men's ways, men's features, men's discrimination, men's desire, men's voice, men's ornaments. She does not become impassioned with that, does not delight in that. Not being impassioned with that, not delighting in that, she does not externally long for union. And whatever pleasure and joy arise for her dependent on union, that too she does not long for. Monks, beings not delighting in femininity go to disunion with men. This, monks, is how a woman transcends femininity.
"Monks, a man does not internally attend to the masculine faculty - men's ways, men's features, men's discrimination, men's desire, men's voice, men's ornaments. He does not become impassioned with that, he does not delight in that. Not being impassioned with that, not delighting in that, he does not externally attend to the feminine faculty - women's ways, women's features, women's discrimination, women's desire, women's voice, women's ornaments. He does not become impassioned with that, does not delight in that. Not being impassioned with that, not delighting in that, he does not externally long for union. And whatever pleasure and joy arise for him dependent on union, that too he does not long for. Monks, beings not delighting in masculinity go to disunion with women. This, monks, is how a man transcends masculinity. This, monks, is how there is freedom from bondage. This, monks, is the discourse on the Teaching about bondage and release from bondage." The eighth.
9.
The Discourse on the Great Fruit of Giving
52. On one occasion the Blessed One was dwelling at Campā on the bank of the Gaggarā Lotus Lake. Then several male lay followers from Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and sat down to one side. Seated to one side, the male lay followers from Campā said this to the Venerable Sāriputta - "Venerable Sir, it has been long since we heard a Teaching talk in the presence of the Blessed One. It would be good, Venerable Sir, if we could get to hear a Teaching talk in the presence of the Blessed One." "Then, friends, come on the Uposatha day, perhaps you might get to hear a Teaching talk in the presence of the Blessed One." "Yes, Venerable Sir," the male lay followers from Campā replied to the Venerable Sāriputta and, having risen from their seats, paid homage to the Venerable Sāriputta, circumambulated him, and departed.
Then on the Uposatha day the male lay followers from Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and stood to one side. Then the Venerable Sāriputta together with those male lay followers from Campā approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -
"Could it be, Venerable Sir, that when someone here gives the same kind of gift, it is not of great fruit and great benefit; "Could it be, Venerable Sir, that when someone here gives the same kind of gift, it is of great fruit and great benefit?" "It could be, Sāriputta, that when someone here gives the same kind of gift, it is not of great fruit and great benefit; it could be, Sāriputta, that when someone here gives the same kind of gift, it is of great fruit and great benefit." "What, Venerable Sir, is the reason, what is the condition why when someone here gives the same kind of gift, it is not of great fruit and great benefit; what, Venerable Sir, is the reason, what is the condition why when someone here gives the same kind of gift, it is of great fruit and great benefit?"
"Here, Sāriputta, someone gives a gift with expectations, gives a gift with an attached mind, gives a gift with hoarding in mind, gives a gift thinking 'I will enjoy this after death'. He gives that gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. "What do you think, Sāriputta, would someone give such a gift?" "Yes, Venerable Sir."
"Here, Sāriputta, someone gives a gift with expectations, gives a gift with an attached mind, gives a gift with hoarding in mind, gives a gift thinking 'I will enjoy this after death'. Having given that gift, with the breaking up of the body, after death, he is reborn in the company of the deities of the Four Great Kings. Having exhausted that action, that spiritual power, that fame, that sovereignty, he is a returner, coming back to this state of being.
"Here, Sāriputta, someone gives a gift without expectations, gives a gift without an attached mind, gives a gift without hoarding in mind, does not give a gift thinking 'I will enjoy this after death'; however, one gives a gift thinking 'giving is good'... etc... one does not give a gift thinking 'giving is good'; however, one gives a gift thinking 'it was given and done by my ancestors, it would not be proper for me to let this ancient family tradition decline'... etc... one does not give a gift thinking 'it was given and done by my ancestors, it would not be proper for me to let this ancient family tradition decline'; however, one gives a gift thinking 'I cook, these do not cook, it would not be proper for me who cooks not to give to those who do not cook'... etc... one does not give a gift thinking 'I cook, these do not cook, it would not be proper for me who cooks not to give to those who do not cook'; however, one gives a gift thinking 'Just as there were those great sacrifices of the ancient seers, that is - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this be my distribution of gifts'... etc... one does not give a gift thinking 'Just as there were those great sacrifices of the ancient seers, that is - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this be my distribution of gifts'; however, one gives a gift thinking 'When I give this gift my mind becomes clear, gratification and joy arise'... etc... one does not give a gift thinking 'When I give this gift my mind becomes clear, gratification and joy arise'; however, one gives a gift as an ornament and requisite for the mind. He gives that gift to an ascetic or brahmin - food, drink, clothing, transport, garlands, perfumes, ointments, beds, lodging, and lamps. "What do you think, Sāriputta, would someone give such a gift?" "Yes, Venerable Sir."
"Here, Sāriputta, someone who gives a gift without expectations; one does not give a gift with an attached mind; one does not give a gift with hoarding in mind; one does not give a gift thinking 'I will enjoy this after death'; one does not give a gift thinking 'giving is good'; one does not give a gift thinking 'it was given and done by my ancestors, it would not be proper for me to let this ancient family tradition decline'; one does not give a gift thinking 'I cook, these do not cook, it would not be proper for me who cooks not to give to those who do not cook'; one does not give a gift thinking 'Just as there were those great sacrifices of the ancient seers, that is - of Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu, so will this be my distribution of gifts'; one does not give a gift thinking 'When I give this gift my mind becomes clear, gratification and joy arise'; however, one gives a gift as an ornament and requisite for the mind. Having given that gift, with the breaking up of the body, after death, he is reborn in the company of the brahmā deities. Having exhausted that action, that spiritual power, that fame, that sovereignty, he is a non-returner, not coming back to this state of being. This, Sāriputta, is the reason, this is the condition why for someone here the same kind of gift is not of great fruit and great benefit. And this, Sāriputta, is the reason, this is the condition why for someone here the same kind of gift is of great fruit and great benefit." Ninth.
10.
The Discourse About Nandamātā
53. Thus have I heard - On one occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were wandering on tour in Dakkhiṇāgiri together with a large Community of monks. Now on that occasion the woman lay follower Nandamātā of Veḷukaṇḍakī, having risen in the last watch of the night, was reciting the Pārāyana in a melodious voice.
Now on that occasion the great king Vessavaṇa was going from the northern direction to the southern direction on some business. Vessavaṇa, the great king, heard the woman lay follower Nandamātā reciting the Pārāyana with her voice, and having heard, he stood waiting for the talk to end.
Then the woman lay follower Nandamātā, having recited the Pārāyana with her voice, became silent. Then Vessavaṇa, the great king, having known the end of the woman lay follower Nandamātā's talk, rejoiced: "Good, sister, good, sister!" "But who is this, good sir?" "Sister, I am your brother Vessavaṇa, the great king." "Good, good sir, then let this exposition of the Teaching that I have recited be my offering of hospitality to you." "Good, sister, let that indeed be my offering of hospitality. Tomorrow the Community of monks headed by Sāriputta and Moggallāna will come to Veḷukaṇḍaka before their morning meal, and after you have served that Community of monks, dedicate the merit to me. Let that indeed be my offering of hospitality."
Then the woman lay follower Nandamātā, when that night had passed, had excellent food, both hard and soft, prepared in her own residence. Then the Community of monks headed by Sāriputta and Moggallāna went to Veḷukaṇḍaka before their morning meal. Then the woman lay follower Nandamātā addressed a certain man: "Come, good man, go to the monastery and announce the time to the Community of monks: 'It is time, Venerable Sirs, the meal is ready at noble lady Nandamātā's residence.'" "Yes, noble lady," that man replied to the woman lay follower Nandamātā and went to the monastery and announced the time to the Community of monks: "It is time, Venerable Sirs, the meal is ready at noble lady Nandamātā's residence." Then the Community of monks headed by Sāriputta and Moggallāna, having dressed in the morning and taking their bowls and robes, went to the woman lay follower Nandamātā's residence; having approached, he sat down on the prepared seat. Then the woman lay follower Nandamātā served and satisfied with her own hands the Community of monks headed by Sāriputta and Moggallāna with excellent food, both hard and soft.
Then the woman lay follower Nandamātā, when the Venerable Sāriputta had finished eating and had withdrawn his hand from the bowl, sat down to one side. When the woman lay follower Nandamātā was seated to one side, the Venerable Sāriputta said this to her - "But Nandamātā, who informed you about the arrival of the Community of monks?"
"Here, Venerable Sir, when the night was almost at an end, having risen, I recited the Pārāyana with my voice and became silent. Then, Venerable Sir, Vessavaṇa, the great king, having known the end of my talk, rejoiced: 'Good, sister, good, sister!' 'But who is this, good sir?' 'Sister, I am your brother Vessavaṇa, the great king.' 'Good, good sir, then let this exposition of the Teaching that I have recited be my offering of hospitality to you.' 'Good, sister, let that indeed be my offering of hospitality. Tomorrow the Community of monks headed by Sāriputta and Moggallāna will come to Veḷukaṇḍaka before their morning meal, and after you have served that Community of monks, dedicate the merit to me. Let that indeed be my offering of hospitality.' "Venerable Sir, may this merit and greatness of merit in giving bring happiness to Vessavaṇa, the great king."
"Wonderful, Nandamātā, marvellous, Nandamātā! For indeed you will converse face to face with the young deva Vessavaṇa, the Great King, who has such great spiritual power and is so influential.
"But Venerable Sir, this is not the only wonderful and marvellous quality. I have another wonderful and marvellous quality. Here, Venerable Sir, I had an only son named Nanda, dear and agreeable. The kings, in some matter, unjustly took his life by force. But Venerable Sir, when that boy was seized, or being seized, or executed, or being executed, or killed, or being killed, I do not recall any alteration of my mind. "Wonderful, Nandamātā, marvellous, Nandamātā! For indeed you will purify even the inclinations of mind!"
"But Venerable Sir, this is not the only wonderful and marvellous quality. I have another wonderful and marvellous quality. Here, Venerable Sir, my husband died and was reborn in a certain realm of spirits. He showed himself to me in that same previous form. But Venerable Sir, I am not aware of any alteration of my mind on that account." "Wonderful, Nandamātā, marvellous, Nandamātā! For indeed you will purify even the inclinations of mind!"
"But Venerable Sir, this is not the only wonderful and marvellous quality. I have another wonderful and marvellous quality. "Venerable Sir, since I was brought to my husband when we were both just young, I am not aware of being unfaithful to my husband even in thought, much less in body!" "Wonderful, Nandamātā, marvellous, Nandamātā! For indeed you will purify even the inclinations of mind!"
"But Venerable Sir, this is not the only wonderful and marvellous quality. I have another wonderful and marvellous quality. "Venerable Sir, since I became a declared woman lay follower, I am not aware of having intentionally transgressed any training rule." "Wonderful, Nandamātā, marvellous, Nandamātā!"
"But Venerable Sir, this is not the only wonderful and marvellous quality. I have another wonderful and marvellous quality. Here, Venerable Sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption, which is accompanied by thought and examination, with rapture and happiness born of seclusion. With the subsiding of thought and examination, I enter and dwell in the second meditative absorption, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of seclusion. With the fading away of rapture, I dwell in equanimity, mindful and clearly comprehending, and experience happiness with the body - that which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - I enter and dwell in the third meditative absorption. With the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, I enter and dwell in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity." "Wonderful, Nandamātā, marvellous, Nandamātā!"
"But Venerable Sir, this is not the only wonderful and marvellous quality. I have another wonderful and marvellous quality. "And, Venerable Sir, of these five lower fetters taught by the Blessed One, I do not see any that are unabandoned in myself." "Wonderful, Nandamātā, marvellous, Nandamātā!"
Then the Venerable Sāriputta, having instructed, inspired, uplifted and gladdened the female lay follower Nandamātā with a talk on the Teaching, rose from his seat and departed. Tenth.
The Fifth Chapter on the Great Sacrifice.
Here is its summary -
Sexual intercourse, bondage, giving, with Nandamāta - these are the ten.
The First Fifty is finished.
6.
The Chapter on the Undeclared
1.
Discourse on the Undeclared
54. Then a certain monk approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why doubt does not arise in a learned noble disciple regarding the undeclared points?"
"Due to the cessation of views, monk, doubt does not arise in a learned noble disciple regarding the undeclared points. "Monk, 'The Truth Finder exists after death' is a view; "Monk, 'The Truth Finder does not exist after death' is a view; "Monk, 'The Truth Finder both exists and does not exist after death' is a view; "Monk, 'The Truth Finder neither exists nor does not exist after death' is a view. The unlearned worldling, monk, does not understand view, does not understand the origin of view, does not understand the cessation of view, does not understand the way leading to the cessation of view. That view of his increases; I say he is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; he is not freed from suffering.
"But monk, the learned noble disciple understands view, understands the origin of view, understands the cessation of view, understands the way leading to the cessation of view. That view of his ceases; I say he is freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; he is freed from suffering. Knowing thus, monk, seeing thus, the learned noble disciple does not declare 'The Truth Finder exists after death'; does not declare 'The Truth Finder does not exist after death'; does not declare 'The Truth Finder both exists and does not exist after death'; does not declare 'The Truth Finder neither exists nor does not exist after death'. Knowing thus, monk, seeing thus, the learned noble disciple is one whose nature is not to declare regarding the undeclared points. Knowing thus, monk, seeing thus, the learned noble disciple does not tremble, does not shake, does not quiver, does not fall into fear regarding the undeclared points.
"Monk, 'The Truth Finder exists after death' is a matter of craving...etc... this is a matter of perception...etc... this is a matter of conceiving...etc... this is a matter of proliferation...etc... this is a matter of clinging...etc... "Monk, 'The Truth Finder exists after death' is regret; "Monk, 'The Truth Finder does not exist after death' is regret; "Monk, 'The Truth Finder both exists and does not exist after death' is regret; "Monk, 'The Truth Finder neither exists nor does not exist after death' is regret. The unlearned worldling, monk, does not understand regret, does not understand the origin of regret, does not understand the cessation of regret, does not understand the way leading to the cessation of regret. That regret of his increases; I say he is not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; he is not freed from suffering.
"But monk, the learned noble disciple understands regret, understands the origin of regret, understands the cessation of regret, understands the way leading to the cessation of regret. That regret of his ceases; he is freed from birth...etc... from suffering, I say. Knowing thus, monk, seeing thus, the learned noble disciple does not declare 'The Truth Finder exists after death'...etc... does not declare 'The Truth Finder neither exists nor does not exist after death'. Knowing thus, monk, seeing thus, the learned noble disciple is one whose nature is not to declare regarding the undeclared points. Knowing thus, monk, seeing thus, the learned noble disciple does not tremble, does not shake, does not quiver, does not fall into fear regarding the undeclared points. This, monk, is the reason, this is the condition why doubt does not arise in a learned noble disciple regarding the undeclared points." First.
2.
The Discourse on the Destinations of Persons
55. "Monks, I shall teach you the seven destinations of persons and final Nibbāna without clinging. Listen to it, attend carefully, I shall speak." "Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this - "And what, monks, are the seven destinations of persons?
"Here, monks, a monk practises thus: 'It might not be and it might not be mine, it will not be and it will not be mine, what exists, what has come to be, that I abandon,' thus he gains equanimity. He does not become attached to existence, does not become attached to origination, with right wisdom he sees the peaceful state beyond. But that state has not been fully realized by him, his underlying tendency to conceit has not been fully abandoned, his underlying tendency to lust for existence has not been fully abandoned, his underlying tendency to ignorance has not been fully abandoned. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and be extinguished. Even so, monks, a monk practises thus: 'It might not be and it might not be mine, it will not be and it will not be mine, what exists, what has come to be, that I abandon,' thus he gains equanimity. He does not become attached to existence, does not become attached to origination, with right wisdom he sees the peaceful state beyond. But that state has not been fully realized by him, his underlying tendency to conceit has not been fully abandoned, his underlying tendency to lust for existence has not been fully abandoned, his underlying tendency to ignorance has not been fully abandoned. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval.
Here again, monks, a monk practises thus: 'It might not be and it might not be mine, it will not be and it will not be mine, what exists, what has come to be, that I abandon,' thus he gains equanimity. He does not become attached to existence, does not become attached to origination, with right wisdom he sees the peaceful state beyond. But that state has not been fully realized by him, his underlying tendency to conceit has not been fully abandoned, his underlying tendency to lust for existence has not been fully abandoned, his underlying tendency to ignorance has not been fully abandoned. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and be extinguished. Even so, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval.
Here again, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and be extinguished without reaching the ground. Even so, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... with the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval.
Here again, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna upon landing. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and be extinguished upon reaching the ground. Even so, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna upon landing.
Here again, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna without exertion. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and fall onto a small heap of grass or a heap of wood. There it might produce fire, might produce smoke, and having produced fire and having produced smoke, it might consume that small heap of grass or heap of wood and, with no more fuel, be extinguished. Even so, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna without exertion.
Here again, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna with exertion. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and fall onto a large heap of grass or a heap of wood. There it might produce fire, might produce smoke, and having produced fire and having produced smoke, it might consume that large heap of grass or heap of wood and, with no more fuel, be extinguished. Even so, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna with exertion.
Here again, monks, a monk practises thus: 'It might not be and it might not be mine, it will not be and it will not be mine, what exists, what has come to be, that I abandon,' thus he gains equanimity. He does not become attached to existence, does not become attached to origination, with right wisdom he sees the peaceful state beyond. But that state has not been fully realized by him, his underlying tendency to conceit has not been fully abandoned, his underlying tendency to lust for existence has not been fully abandoned, his underlying tendency to ignorance has not been fully abandoned. With the utter destruction of the five lower fetters, he becomes one going upstream, heading towards the Akaniṭṭha realm. Just as, monks, when an iron pan heated for a day is being struck, a spark might fly off and fall onto a large heap of grass or a heap of wood. There it might produce fire, might produce smoke, and having produced fire and having produced smoke, it might consume that large heap of grass or heap of wood and might burn the woodland, might burn the forest, and having burnt the woodland and having burnt the forest, having come to a green area, or a path, or a rocky area, or a water's edge, or a delightful stretch of ground, it is extinguished without fuel. Even so, monks, a monk practises thus: 'It might not be and it might not be mine'...etc... With the utter destruction of the five lower fetters, he becomes one going upstream, heading towards the Akaniṭṭha realm. These, monks, are the seven destinations of persons.
"And what, monks, is final Nibbāna without clinging? Here, monks, a monk practises thus: 'It might not be and it might not be mine, it will not be and it will not be mine, what exists, what has come to be, that I abandon,' thus he gains equanimity. He does not become attached to existence, does not become attached to origination, with right wisdom he sees the peaceful state beyond. And that state has been fully realized by him, his underlying tendency to conceit has been fully abandoned, his underlying tendency to lust for existence has been fully abandoned, his underlying tendency to ignorance has been fully abandoned. With the destruction of the taints... etc... having realized it for himself, he enters and dwells. This, monks, is called final Nibbāna without clinging. These, monks, are the seven destinations of persons and final Nibbāna without clinging." The second.
3.
The Discourse on Brahmā Tissa
56. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then two deities, when the night was far advanced, illuminating the whole of Vulture Peak with their surpassing beauty, approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, one deity said this to the Blessed One: "These nuns are liberated, Venerable Sir." The other deity said this to the Blessed One: "These nuns are well liberated without residue remaining, Venerable Sir." This is what those deities said. The Teacher approved. Then those deities, "The Teacher approves of us," and having paid homage to the Blessed One, having circumambulated him, disappeared right there.
Then the Blessed One, when that night had passed, addressed the monks - "Last night, monks, two deities, when the night was far advanced, illuminating the whole of Vulture Peak with their surpassing beauty, approached me; having approached, they paid homage to me and stood to one side. Standing to one side, monks, one deity said this to me - 'These nuns are liberated, Venerable Sir.' The other deity said this to me - 'These nuns are well liberated without residue remaining, Venerable Sir.' This is what those deities said, monks. Having said this, having paid homage to me, having circumambulated me, they disappeared right there."
Now on that occasion the Venerable Mahāmoggallāna was seated not far from the Blessed One. Then this occurred to the Venerable Mahāmoggallāna - "Which deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'?" Now on that occasion a monk named Tissa, who had recently died, had been reborn in a certain brahmā world. There too they know him thus: "Brahmā Tissa is of great spiritual power, of great might."
Then the Venerable Mahāmoggallāna - just as a strong person might extend their bent arm or bend their extended arm, disappeared from Vulture Peak mountain and appeared in that brahmā world. The brahmā Tissa saw the Venerable Mahāmoggallāna coming from afar. Having seen him, he said this to the Venerable Mahāmoggallāna - "Come, friend Moggallāna; welcome, friend Moggallāna! It has been a long time, friend Moggallāna, since you took the opportunity to come here. Please sit down, friend Moggallāna, this seat has been prepared." The Venerable Mahāmoggallāna sat down on the prepared seat. The brahmā Tissa too, having paid homage to the Venerable Mahāmoggallāna, sat down to one side. When the brahmā Tissa was seated to one side, the Venerable Mahāmoggallāna said this to him - "Tissa, which deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'?" "Friend Moggallāna, the deities of Brahmā's host have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
"Tissa, do all the deities of Brahmā's host have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'?" "Friend Moggallāna, not all the deities of Brahmā's host have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
"Friend Moggallāna, those deities of Brahmā's host who are content with their divine life span, content with their divine beauty, content with their divine happiness, content with their divine fame, content with their divine authority, they do not understand as it really is the higher escape. They do not have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'. But, friend Moggallāna, those deities of Brahmā's host who are not content with their divine life span, not content with their divine beauty, not content with their divine happiness, not content with their divine fame, not content with their divine authority, they understand as it really is the higher escape. They have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
"Here, friend Moggallāna, a monk is liberated in both respects. Those deities know him thus: 'This venerable one is liberated in both respects. As long as his body remains, devas and humans will see him. After the breaking up of the body, devas and humans will not see him.' Thus too, friend Moggallāna, those deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
"Here, friend Moggallāna, a monk is liberated by wisdom. Those deities know him thus: 'This venerable one is liberated by wisdom. As long as his body remains, devas and humans will see him. After the breaking up of the body, devas and humans will not see him.' Thus too, friend Moggallāna, those deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
"Here, friend Moggallāna, a monk is a body witness. Those deities know him thus - 'This venerable one is a body witness. Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, enter and dwell in, having realized it for himself through direct knowledge in this very life.' Thus too, friend Moggallāna, those deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
"Here, friend Moggallāna, a monk is one attained-to-view...etc... one liberated by faith...etc... a Teaching-follower. Those deities know him thus: 'This venerable one is a Teaching-follower. Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, enter and dwell in, having realized it for himself through direct knowledge in this very life.' Thus too, friend Moggallāna, those deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'."
Then the Venerable Mahāmoggallāna, having delighted in and approved of the brahmā Tissa's words - just as a strong person might extend their bent arm or bend their extended arm, disappeared from the brahmā world and appeared on Vulture Peak mountain. Then the Venerable Mahāmoggallāna approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mahāmoggallāna reported to the Blessed One all of the conversation he had with the brahmā Tissa.
"Indeed, Moggallāna, the brahmā Tissa does not point out the seventh person, the one who dwells in the signless." "This is the time, Blessed One; this is the time, Fortunate One! Let the Blessed One explain about the seventh person, the one who dwells in the signless. Having heard it from the Blessed One, the monks will remember it." "Then listen, Moggallāna, attend carefully; I shall speak." "Yes, Venerable Sir," the Venerable Mahāmoggallāna replied to the Blessed One. The Blessed One said this -
"Here, Moggallāna, a monk by not attending to any signs enters and dwells in the signless concentration of mind. Those deities know him thus: 'This venerable one by not attending to any signs enters and dwells in the signless concentration of mind. Perhaps this venerable one, by using suitable lodgings, associating with good friends, and bringing the faculties into harmony - for the sake of which clansmen rightly go forth from home into homelessness, that unsurpassed - final goal of the holy life, enter and dwell in, having realized it for himself through direct knowledge in this very life.' Thus, Moggallāna, those deities have such knowledge - 'one with residue remaining as one with residue remaining, or one without residue remaining as one without residue remaining'." Third.
4.
The Discourse to General Sīha
57. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then General Sīha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, General Sīha said this to the Blessed One - "Is it possible, Venerable Sir, to point out a fruit of giving that is directly visible?"
"Then, Sīha, I shall question you about this very matter. Answer as you think fit. "What do you think, Sīha, suppose there are two persons - one person is faithless, miserly, stingy, and abusive, while the other person is faithful, a benefactor, delighting in constant giving. What do you think, Sīha, which one would the Arahants first show compassion to - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'"
"Venerable Sir, why would the Arahants first show compassion to that person who is faithless, miserly, stingy, and abusive! Venerable Sir, the Arahants would first show compassion to that person who is faithful, a benefactor, delighting in constant giving."
"What do you think, Sīha, which one would the Arahants first approach - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'" "Venerable Sir, why would the Arahants first approach that person who is faithless, miserly, stingy, and abusive! Venerable Sir, the Arahants would first approach that person who is faithful, a benefactor, delighting in constant giving."
"What do you think, Sīha, from whom would the Arahants first receive - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'" "Venerable Sir, why would the Arahants first receive from that person who is faithless, miserly, stingy, and abusive! Venerable Sir, the Arahants would first receive from that person who is faithful, a benefactor, delighting in constant giving."
"What do you think, Sīha, to whom would the Arahants first teach the Teaching - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'" "Venerable Sir, why would the Arahants first teach the Teaching to that person who is faithless, miserly, stingy, and abusive! Venerable Sir, the Arahants would first teach the Teaching to that person who is faithful, a benefactor, delighting in constant giving."
"What do you think, Sīha, for whom would a good reputation spread - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'" "Venerable Sir, why would a good reputation spread for that person who is faithless, miserly, stingy, and abusive! Venerable Sir, a good reputation would spread for that person who is faithful, a benefactor, delighting in constant giving."
"What do you think, Sīha, who would approach any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - approach confidently, not abashed - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'" "Venerable Sir, why would that person who is faithless, miserly, stingy, and abusive, when approaching any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - approach confidently, not abashed! Venerable Sir, that person who is faithful, a benefactor, delighting in constant giving, when approaching any assembly - whether it is an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics - would approach confidently, not abashed."
"What do you think, Sīha, who would be reborn in a good destination, in a heavenly world, with the breaking up of the body, after death - 'the person who is faithless, miserly, stingy, and abusive, or the person who is faithful, a benefactor, delighting in constant giving?'" "Venerable Sir, why would that person who is faithless, miserly, stingy, and abusive be reborn in a good destination, in a heavenly world, with the breaking up of the body, after death! Venerable Sir, that person who is faithful, a benefactor, delighting in constant giving would be reborn in a good destination, in a heavenly world, with the breaking up of the body, after death."
"Venerable Sir, these directly visible fruits of giving declared by the Blessed One, I do not go by faith in the Blessed One regarding them. I too know these. Venerable Sir, I am a giver, a master of giving, the Arahants first show compassion to me when showing compassion. Venerable Sir, I am a giver, a master of giving, the Arahants first approach me when approaching. Venerable Sir, I am a giver, a master of giving, the Arahants first receive from me when receiving. Venerable Sir, I am a giver, a master of giving, the Arahants first teach the Teaching to me when teaching the Teaching. Venerable Sir, I am a giver, a master of giving, my good reputation has spread - 'General Sīha is a giver, a doer, one who supports the Community.' Venerable Sir, I am a giver, a master of giving, when I approach any assembly, whether it is an assembly of nobles... or an assembly of ascetics, I approach confidently, not abashed. Venerable Sir, these directly visible fruits of giving declared by the Blessed One, I do not go by faith in the Blessed One regarding them. I too know these. But when, Venerable Sir, the Blessed One says this to me - 'A giver, Sīha, a master of giving, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world.' This I do not know, but in this matter I go by faith in the Blessed One." "So it is, Sīha; so it is, Sīha! A giver, Sīha, a master of giving, with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world." Fourth.
5.
The Discourse on What Need Not Be Protected
58. "Monks, there are these four things that need not be protected in the case of the Truth Finder, and three things in which he is irreproachable. What are the four things that need not be protected in the case of the Truth Finder? Monks, the Truth Finder's bodily conduct is pure; there is no bodily misconduct of the Truth Finder that the Truth Finder would need to protect - 'Let no one else know this about me.' Monks, the Truth Finder's verbal conduct is pure; there is no verbal misconduct of the Truth Finder that the Truth Finder would need to protect - 'Let no one else know this about me.' Monks, the Truth Finder's mental conduct is pure; there is no mental misconduct of the Truth Finder that the Truth Finder would need to protect - 'Let no one else know this about me.' Monks, the Truth Finder's livelihood is pure; there is no wrong livelihood of the Truth Finder that the Truth Finder would need to protect - 'Let no one else know this about me.' These are the four things that need not be protected in the case of the Truth Finder.
"In which three things is he irreproachable? Monks, the Truth Finder's teaching is well-expounded. In this regard, no ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me - 'In this way your teaching is not well-expounded.' Monks, I do not see this sign. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
Monks, I have well described for my disciples the way leading to Nibbāna. My disciples who practise thus enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for themselves through direct knowledge in this very life with the destruction of the taints. In this regard, no ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me - 'The way leading to Nibbāna has not been well described by you for your disciples. Your disciples who practise thus with the destruction of the taints... etc... having realized, enter and dwell in.' Monks, I do not see this sign. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence.
"Monks, many hundreds of my assemblies of disciples with the destruction of the taints... etc... enter and dwell in, having realized. In this regard, no ascetic or brahmin or deity or Māra or Brahmā or anyone in the world could rightfully reprove me - 'Many hundreds of your assemblies of disciples have not entered and dwelt in the taintless liberation of mind and liberation by wisdom, having realized it for themselves through direct knowledge in this very life with the destruction of the taints.' Monks, I do not see this sign. Not seeing this sign, monks, I dwell having attained security, having attained fearlessness, having attained self-confidence. With these three he is irreproachable.
"These, monks, are the four things that need not be protected in the case of the Truth Finder, and with these three he is irreproachable." Fifth.
6.
The Discourse to Kimila
59. Thus have I heard - On one occasion the Blessed One was dwelling at Kimila in the Nicula Grove. Then the Venerable Kimila approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Kimila said this to the Blessed One - "What, Venerable Sir, is the reason, what is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching does not last long?"
"Here, Kimila, when the Truth Finder has attained final Nibbāna, monks, nuns, male lay followers and female lay followers dwell without reverence and deference towards the Teacher, dwell without reverence and deference towards the Teaching, dwell without reverence and deference towards the Community, dwell without reverence and deference towards the training, dwell without reverence and deference towards concentration, dwell without reverence and deference towards diligence, dwell without reverence and deference towards hospitality. This, Kimila, is the reason, this is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching does not last long."
"And what, Venerable Sir, is the reason, what is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching lasts long?" "Here, Kimila, when the Truth Finder has attained final Nibbāna, monks, nuns, male lay followers and female lay followers dwell with reverence and deference towards the Teacher, dwell with reverence and deference towards the Teaching, dwell with reverence and deference towards the Community, dwell with reverence and deference towards the training, dwell with reverence and deference towards concentration, dwell with reverence and deference towards diligence, dwell with reverence and deference towards hospitality. This, Kimila, is the reason, this is the condition why when the Truth Finder has attained final Nibbāna, the true Teaching lasts long." Sixth.
7.
The Discourse on Seven Qualities
60. "Monks, possessed of seven qualities a monk might in no long time, with the destruction of the taints...etc... enter and dwell in, having realized it for himself through direct knowledge. With which seven? Here, monks, a monk has faith, is virtuous, is learned, is secluded, has aroused energy, is mindful, and has wisdom. Monks, possessed of these seven qualities a monk might in no long time, with the destruction of the taints...etc... enter and dwell in, having realized it for himself through direct knowledge." Seventh.
8.
The Discourse on Nodding Off
61. Thus have I heard - On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira in the Bhesakaḷā Grove, the deer park. Now on that occasion the Venerable Mahāmoggallāna was seated nodding off in the village of Kallavāḷaputta in Magadha. The Blessed One saw with the divine eye, which is purified and surpasses the human, the Venerable Mahāmoggallāna seated nodding off in the village of Kallavāḷaputta in Magadha. Having seen this - just as a strong person might extend their bent arm or bend their extended arm, disappeared from the Bhesakaḷā Grove, the deer park at Susumāragira among the Bhaggas and appeared in the presence of the Venerable Mahāmoggallāna in the village of Kallavāḷaputta in Magadha. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna -
"Are you nodding off, Moggallāna, are you nodding off, Moggallāna?" "Yes, Venerable Sir." "Therefore, Moggallāna, when that torpor comes over you while dwelling with that perception, do not give attention to that perception, do not develop that perception. There is the possibility, Moggallāna, that when you dwell thus that torpor might be abandoned."
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should reflect and examine in your mind the Teaching as you have heard it and learned it, you should review it mentally. There is the possibility that when you dwell thus that torpor might be abandoned.
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should recite in detail the Teaching as you have heard it and learned it. There is the possibility that when you dwell thus that torpor might be abandoned.
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should pull both your ears and rub your limbs with your hand. There is the possibility that when you dwell thus that torpor might be abandoned.
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should rise from your seat, rinse your eyes with water, look around at the quarters, and look up at the stars and constellations. There is the possibility that when you dwell thus that torpor might be abandoned.
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should attend to the perception of light, you should resolve upon the perception of day - as by day, so by night; as by night, so by day. Thus with a mind that is open and uncovered, you should develop a luminous mind. There is the possibility that when you dwell thus that torpor might be abandoned.
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should resolve upon walking meditation, conscious of what is behind and in front, with your faculties turned inward and your mind not going outward. There is the possibility that when you dwell thus that torpor might be abandoned.
"If that torpor is not abandoned when you dwell thus, then, Moggallāna, you should lie down on your right side in the lion's posture, placing foot on foot, mindful and clearly comprehending, having attended to the perception of rising. And when awakened, Moggallāna, you should quickly rise - 'I will not live devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.' Thus, Moggallāna, should you train.
"Therefore, Moggallāna, you should train thus: 'I will not approach families with head held high.' Thus, Moggallāna, should you train. If, Moggallāna, a monk approaches families with head held high, there are indeed, Moggallāna, tasks to be done in families. When people do not pay attention to a monk who has come, then it occurs to the monk: 'Who now has turned these people in this family against me? These people seem disaffected towards me.' Thus for him there is dejection due to not gaining, and when dejected there is restlessness, when restless there is lack of restraint, when unrestrained the mind is far from concentration.
"Therefore, Moggallāna, you should train thus: 'I will not engage in argumentative talk.' Thus, Moggallāna, should you train. When there is argumentative talk, Moggallāna, much talk can be expected; when there is much talk, there is restlessness; when restless there is lack of restraint; when unrestrained the mind is far from concentration. I do not praise bonding with everyone, Moggallāna. Yet I do not condemn bonding with everyone, Moggallāna. I do not praise bonding with householders and renunciates, Moggallāna. But I praise bonding with those lodgings that are quiet, with little noise, far from the crowds, secluded from people, and suitable for meditation."
When this was said, the Venerable Mahāmoggallāna said this to the Blessed One - "In what way, Venerable Sir, is a monk liberated in brief through the destruction of craving, one who has reached the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal, supreme among devas and humans?"
"Here, Moggallāna, a monk has heard - 'all phenomena are not worthy of adherence'; thus, Moggallāna, a monk has heard - 'all phenomena are not worthy of adherence.' He directly knows all phenomena, having directly known all phenomena, he fully understands all phenomena. Having fully understood all phenomena, whatever feeling he feels - whether pleasant, painful, or neither-painful-nor-pleasant. He dwells contemplating impermanence in those feelings, dwells contemplating dispassion, dwells contemplating cessation, dwells contemplating relinquishment. Dwelling thus contemplating impermanence in those feelings, contemplating dispassion, contemplating cessation, contemplating relinquishment, he does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains Nibbāna. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.' To this extent, Moggallāna, a monk is liberated in brief through the destruction of craving, one who has reached the ultimate goal, the ultimate security from bondage, the ultimate holy life, the ultimate final goal, supreme among devas and humans." The eighth.
9.
Discourse on Friendliness
62. "Monks, do not be afraid of merits. This, monks, is a designation for happiness, that is, merits. I directly know, monks, having experienced for a long time the desirable, agreeable, pleasant results of merits done for a long time. For seven years I developed a mind of friendliness. Having developed a mind of friendliness for seven years, for seven world-contractions and expansions I did not return to this world. When the world was contracting, monks, I went to the realm of Streaming Radiance, when the world was expanding, I was reborn in an empty Brahma-mansion.
There, monks, I was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. Monks, thirty-six times I was Sakka, lord of devas; many hundreds of times I was a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who had achieved the stability of his realm and was endowed with the seven treasures. I possessed these seven treasures, monks, that is - the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. I had more than a thousand sons, monks, who were brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, I dwelt ruling over it."
Having developed a mind of friendliness for seven years, monks;
For seven world-contractions and expansions, I did not return to this world.
When the world was expanding, I went to an empty Brahma realm.
Thirty-six times I was king of the deities, ruling over the deity realm.
An anointed warrior-king, I was lord of human beings.
Without force, with righteous action, I governed it.
I was born in a rich family, of great wealth and great property.
Buddhas are benefactors in the world, this was well taught by them.
With abundant wealth and resources, a king becomes radiant.
Who, hearing this, would not gain faith, even one of dark birth?
The true Teaching should be revered, remembering the Buddha's Dispensation." ninth;
10.
Discourse on Wives
63. Then the Blessed One, having dressed in the morning and taking his bowl and robe, went to the residence of the householder Anāthapiṇḍika; having approached, he sat down on the prepared seat. Now on that occasion people in the residence of the householder Anāthapiṇḍika were making a loud noise, a great noise. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When the householder Anāthapiṇḍika was seated to one side, the Blessed One said this to him -
"Why, householder, are the people in your residence making this loud noise, this great noise? One would think they were fishermen at the fish harvest!" "Venerable Sir, this Sujātā is a daughter-in-law brought from a wealthy family. She neither respects her mother-in-law, nor her father-in-law, nor her husband, and she does not honour, revere, esteem, or venerate the Blessed One."
Then the Blessed One addressed Sujātā, the daughter-in-law: "Come, Sujātā!" "Yes, Venerable Sir," Sujātā, the daughter-in-law of the house, replied to the Blessed One and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. When Sujātā, the daughter-in-law of the house, was seated to one side, the Blessed One said this to her -
"Sujātā, there are these seven kinds of wives of a person. Which seven? Like a murderer, like a thief, like a master, like a mother, like a sister, like a friend, like a slave. These, Sujāta, are the seven kinds of wives of a person. "Which of these are you?" "Venerable Sir, I do not understand in detail the meaning of what the Blessed One has stated in brief. "Venerable Sir, it would be good if the Blessed One would teach the Teaching in such a way that I could understand in detail the meaning of what the Blessed One has stated in brief." "Then listen, Sujāta, attend carefully; I shall speak." "Yes, Venerable Sir," Sujāta, the daughter-in-law of the house, replied to the Blessed One. The Blessed One said this -
Delighting in others, she looks down on her husband with arrogance;
Eager to kill the one bought with wealth,
Whatever wife of a man is like this;
She is called both 'killer' and 'wife'.
Through craft, trade, or farming he undertakes;
Even a little of it she wishes to steal,
Whatever wife of a man is like this;
She is called both 'thief' and 'wife'.
Harsh and fierce, speaking harshly;
She dominates those who make an effort,
Whatever wife of a man is like this;
She is called both 'overlord' and 'wife'.
Like a mother protects her child, she protects her husband;
Then she guards the wealth he has accumulated,
Whatever wife of a man is like this;
She is called both 'mother' and 'wife'.
She is reverential towards her own husband;
With moral shame, following her husband's will,
Whatever wife of a man is like this; she is called both 'sister' and 'wife'.
Like a friend meeting a long-absent friend;
Well-bred, virtuous, faithful to husband,
Whatever wife of a man is like this;
She is called both 'friend' and 'wife'.
With a mind free from hatred she endures her husband;
Not prone to anger, following her husband's will,
Whatever wife of a man is like this;
She is called both 'servant' and 'wife'.
Who are called both 'thief' and 'overlord';
Being of unvirtuous nature, harsh and disrespectful,
With the breaking up of the body, they go to hell.
She is called both 'servant' and 'wife';
Stable in virtuous behaviour, long-restrained,
With the breaking up of the body, they go to a good destination."
"These, Sujāta, are the seven kinds of wives of a person. "Which of these are you?" "From this day forth, Venerable Sir, may the Blessed One remember me as a wife who is like a servant to her husband." Tenth.
11.
Discourse on One Prone to Anger
64. "Monks, these seven things are wished for by enemies and make one an enemy - they come upon an angry woman or man. Which seven? Here, monks, an enemy wishes for an enemy thus: 'Oh, may this one be ugly!' What is the reason for this? Monks, an enemy does not delight in an enemy's beauty. Monks, when an angry person is overcome and possessed by anger, even though they may be well-bathed, well-anointed, with trimmed hair and beard, dressed in white clothes; still they are ugly when overcome by anger. This, monks, is the first thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man.
"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, if only they would sleep in suffering!' What is the reason for this? Monks, an enemy does not delight in an enemy's comfortable sleep. Monks, when an angry person is overcome and possessed by anger, even though they might lie on a couch spread with long-fleeced rugs, spread with flowered rugs, covered with a costly antelope hide, with a canopy above, and red cushions at both ends; still they sleep in suffering when overcome by anger. This, monks, is the second thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man.
"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, may he not have great wealth!' What is the reason for this? Monks, an enemy does not delight in an enemy's great wealth. Monks, when an angry person is overcome and possessed by anger, having grasped what is harmful they think 'I have grasped what is beneficial', and having grasped what is beneficial they think 'I have grasped what is harmful'. These things being grasped as mutually opposed lead to harm and suffering for a long time for one who is overcome by anger. This, monks, is the third thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man.
"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, may he not be wealthy!' What is the reason for this? Monks, an enemy does not delight in an enemy's wealth. Monks, when an angry person, overcome by anger, possessed by anger, even though he has wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, kings make it enter the royal treasury when he is overcome by anger. This, monks, is the fourth thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man.
"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, may he not be famous!' What is the reason for this? Monks, an enemy does not delight in an enemy's fame. Monks, when an angry person is overcome and possessed by anger, even that fame gained through diligence is lost when overcome by anger. This, monks, is the fifth thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man.
"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, may he not have friends!' What is the reason for this? Monks, an enemy does not delight in an enemy's having friends. Monks, when an angry person, overcome by anger, possessed by anger, even those who are his friends, companions, relatives and kinsmen avoid him from afar when he is overcome by anger. This, monks, is the sixth thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man.
"Furthermore, monks, an enemy wishes for an enemy thus: 'Oh, may he with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell!' What is the reason for this? Monks, an enemy does not delight in an enemy's going to a good destination. Monks, when an angry person is overcome and possessed by anger, they engage in bodily misconduct, engage in verbal misconduct, engage in mental misconduct. Having engaged in bodily misconduct, verbal...etc... overcome by anger, with the breaking up of the body, after death, they are reborn in a plane of misery, a bad destination, a lower realm, in hell. This, monks, is the seventh thing that is wished for by enemies and makes one an enemy - it comes upon an angry woman or man. These, monks, are the seven things that are wished for by enemies and make one an enemy - they come upon an angry woman or man."
Having grasped what is beneficial, one falls into what is harmful.
A person overcome by anger meets with loss of wealth.
Relatives, friends, and companions avoid one who is prone to anger.
Fear born within, that people do not understand.
When anger overwhelms a person, then there is pitch-black darkness.
Later when anger is gone, one burns as if burnt by fire.
From where anger spreads, by which people become angry.
For one overcome by anger, there is no light whatsoever.
These I shall declare, listen to them as they really are.
Angry kills a brahmin, angry kills an ordinary person.
Even her, the giver of life, peaceful, an angry worldling kills.
Angry, one kills many beings, deluded in various forms.
Bound with rope they die, even in mountain ravines.
When doing these they do not understand, anger-born is their downfall.
One should cut it off through self-control, with wisdom, energy and view.
So too should one train in the teaching, let there not be misery for us.
The tamed ones, having abandoned anger, attain final Nibbāna, taintless." eleventh;
The sixth Chapter on the Undeclared.
Here is its summary -
Kimila, seven, nodding, friendliness, wives, anger is eleventh.
7.
The Great Chapter
1.
The Discourse on Moral Shame and Fear of Wrongdoing
65. "Monks, when moral shame and fear of wrongdoing are absent, for one who has failed in moral shame and fear of wrongdoing, restraint of the faculties lacks its proximate cause; when restraint of the faculties is absent, for one who has failed in restraint of the faculties, virtuous behaviour lacks its proximate cause; when virtuous behaviour is absent, for one who has failed in virtuous behaviour, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion and dispassion lack their proximate cause; when revulsion and dispassion are absent, for one who has failed in revulsion and dispassion, the knowledge and vision of liberation lacks its proximate cause. Just as, monks, a tree that has failed in its branches and leaves. Its bark does not reach fulfilment, its sapwood, its heartwood do not reach fulfilment. Even so, monks, when moral shame and fear of wrongdoing are absent, for one who has failed in moral shame and fear of wrongdoing, restraint of the faculties lacks its proximate cause; when restraint of the faculties is absent, for one who has failed in restraint of the faculties, virtuous behaviour lacks its proximate cause; when virtuous behaviour is absent, for one who has failed in virtuous behaviour, right concentration lacks its proximate cause; when right concentration is absent, for one who has failed in right concentration, the knowledge and vision of things as they really are lacks its proximate cause; when the knowledge and vision of things as they really are is absent, for one who has failed in the knowledge and vision of things as they really are, revulsion and dispassion lack their proximate cause; when revulsion and dispassion are absent, for one who has failed in revulsion and dispassion, the knowledge and vision of liberation lacks its proximate cause.
"Monks, when there is moral shame and fear of wrongdoing, for one accomplished in moral shame and fear of wrongdoing, restraint of the faculties possesses its proximate cause; When there is restraint of the faculties, for one accomplished in restraint of the faculties, virtuous behaviour possesses its proximate cause; When there is virtuous behaviour, for one accomplished in virtuous behaviour, right concentration possesses its proximate cause; When there is right concentration, for one accomplished in right concentration, 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 accomplished in the knowledge and vision of things as they really are, disenchantment and dispassion possess their proximate cause; When there is disenchantment and dispassion, for one accomplished in disenchantment and dispassion, the knowledge and vision of liberation possesses its proximate cause. Just as, monks, a tree that is accomplished in branches and leaves. Its bark reaches fulfilment, its sapwood, its heartwood reach fulfilment. Even so, monks, when there is moral shame and fear of wrongdoing, for one accomplished in moral shame and fear of wrongdoing, there is the proximate cause...etc... knowledge and vision of liberation." First.
2.
The Discourse on the Seven Suns
66. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī in Ambapāli's Grove. There the Blessed One addressed the monks: "Monks." "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this -
"Monks, formations are impermanent; Monks, formations are unstable; Monks, formations are unreliable. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.
"Monks, Mount Sineru, the king of mountains, is eighty-four thousand yojanas in length, eighty-four thousand yojanas in width, eighty-four thousand yojanas submerged in the great ocean, eighty-four thousand yojanas risen above the great ocean. There comes a time, monks, when, after a very long period has passed, for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, no rain falls. And monks, when rain does not fall, whatever seeds and plants, medicinal herbs, grasses, and trees there are, they dry up and wither, and cease to be. Thus, monks, formations are impermanent; thus, monks, formations are unstable...etc... enough to be liberated.
"There comes a time, monks, when, after a very long period has passed, a second sun manifests. Monks, with the manifestation of a second sun, whatever small rivers and ponds there are, they dry up and wither, and cease to be. Thus, monks, formations are impermanent...etc... enough to be liberated.
"There comes a time, monks, when, after a very long period has passed, a third sun manifests. Monks, with the manifestation of a third sun, whatever great rivers there are, that is: the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī, they dry up and wither, and cease to be. Thus, monks, formations are impermanent...etc... enough to be liberated.
"There comes a time, monks, when, after a very long period has passed, a fourth sun manifests. Monks, with the manifestation of a fourth sun, those great lakes from which these great rivers flow, that is: Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, and Mandākinī, they dry up and wither, and cease to be. Thus, monks, formations are impermanent...etc... enough to be liberated.
"There comes a time, monks, when, after a very long period has passed, a fifth sun manifests. Monks, with the manifestation of a fifth sun, the waters in the great ocean recede by one hundred yojanas, by two hundred yojanas, by three hundred yojanas, by four hundred yojanas, by five hundred yojanas, by six hundred yojanas, by seven hundred yojanas; the water in the great ocean stands at seven palm trees' height, at six palm trees' height, at five palm trees' height, at four palm trees' height, at three palm trees' height, at two palm trees' height, at one palm tree's height; the water in the great ocean stands at seven men's height, at six men's height, at five men's height, at four men's height, at three men's height, at two men's height, at one man's height, at half a man's height, at waist height, at knee height, at ankle height. Just as, monks, in the autumn when it rains in big drops, water stands here and there in the hoofprints of cattle; even so, monks, water stands here and there in the great ocean at ankle height. Monks, with the manifestation of a fifth sun, there is not even a finger-joint's depth of water in the great ocean. Thus, monks, formations are impermanent...etc... enough to be liberated.
"There comes a time, monks, when, after a very long period has passed, a sixth sun manifests. Monks, with the manifestation of a sixth sun, this great earth and Mount Sineru, king of mountains, smoke, fume and steam. Just as, monks, a potter's kiln when first kindled smokes, fumes and steams; even so, monks, with the manifestation of a sixth sun, this great earth and Mount Sineru, king of mountains, smoke, fume and steam. Thus, monks, formations are impermanent...etc... enough to be liberated.
"There comes a time, monks, when, after a very long period has passed, a seventh sun manifests. Monks, with the manifestation of a seventh sun, this great earth and Mount Sineru, king of mountains, burst into flames, blaze up, and become one mass of flame. Monks, as this great earth and Mount Sineru, king of mountains, are burning and blazing, the flames blown by the wind reach even up to the brahmā world. Monks, as Mount Sineru, king of mountains, burns, blazes and is destroyed, overwhelmed by the great mass of heat, its peaks crumble by one hundred yojanas, by two hundred yojanas, by three hundred yojanas, by four hundred yojanas, by five hundred yojanas. Monks, as this great earth and Mount Sineru, king of mountains, are burning and blazing, neither ashes nor soot are seen. Just as, monks, when ghee or oil is burning and blazing, neither ashes nor soot are seen; even so, monks, as this great earth and Mount Sineru, king of mountains, are burning and blazing, neither ashes nor soot are seen. Thus, monks, formations are impermanent; thus, monks, formations are unstable; Thus, monks, formations are unreliable. Therefore, monks, this is enough to become disenchanted with all formations, enough to become dispassionate, enough to be liberated.
"Among these, monks, who is wise, who has faith - 'This earth and Mount Sineru, king of mountains, will burn up, be destroyed, and will not exist', except for those who have seen the state?
"In the past, monks, there was a teacher named Sunetta, a founder of a sect, free from lust for sensual pleasures. Now, monks, the teacher Sunetta had many hundreds of disciples. Monks, the teacher Sunetta taught the Teaching to disciples for companionship with the brahmā world. Now, monks, those who fully understood the entire Dispensation when the teacher Sunetta taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a good destination, in the brahmā world. Those who did not fully understand the entire Dispensation, with the breaking up of the body, after death, some were reborn in the company of the Paranimmitavasavattī devas, some were reborn in the company of the Nimmānaratī devas, some were reborn in the company of the Tusita devas, some were reborn in the company of the Yāma devas, some were reborn in the company of the Tāvatiṃsa devas, some were reborn in the company of the Cātumahārājika devas, some were reborn in the company of nobles of great wealth, some were reborn in the company of brahmins of great wealth, some were reborn in the company of householders of great wealth.
"Then, monks, this occurred to the teacher Sunetta - "It is not suitable that I should have the same destination as my disciples in the future. What if I were to further develop friendliness?"
"Then, monks, the teacher Sunetta developed a mind of friendliness for seven years. Having developed a mind of friendliness for seven years, for seven world-contractions and expansions he did not return again to this world. When the world was contracting, monks, he went to the realm of Streaming Radiance. When the world was expanding, he was reborn in an empty Brahma-mansion. There, monks, he was Brahmā, the Great Brahmā, the Overlord, the Unvanquished, the All-Seeing, the Wielder of Power. And thirty-six times, monks, he was Sakka, lord of deities. Many hundreds of times he was a wheel-turning monarch, a righteous king of righteousness, conqueror of the four quarters, who had achieved the stability of his realm and was endowed with the seven treasures. He had more than a thousand sons who were brave, heroic in form, crushers of enemy armies. Having conquered this earth to its ocean boundaries without stick or sword, by righteousness, he dwelt ruling over it. For even he, monks, the teacher Sunetta, though having such long life, such long duration, was not freed - 'I say he was not freed from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; he was not freed from suffering.'
What is the reason for this? Due to not understanding and not penetrating four things. Of which four? Monks, due to not understanding and not penetrating noble virtue, due to not understanding and not penetrating noble concentration, due to not understanding and not penetrating noble wisdom, due to not understanding and not penetrating noble liberation. Monks, this noble virtue 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, there is now no more renewed existence. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
These Teachings were fully understood by the famous Gotama.
The Teacher, the one with vision, who made an end to suffering, has attained final Nibbāna. the second;
3.
The Discourse on the Simile of the City
67. "When, monks, a king's frontier fortress is well equipped with seven fortress accessories, and gains without trouble, without difficulty, without effort, the four kinds of nutriment, This, monks, is called a king's frontier fortress that cannot be assailed by external enemies and adversaries.
"With which seven fortress accessories is it well equipped? Here, monks, in a king's frontier fortress there is a pillar with deep foundations, well planted, unshakeable and immovable. With this first fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside.
Furthermore, monks, in a king's frontier fortress there is a moat that is both deep and wide. With this second fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside.
Furthermore, monks, in a king's frontier fortress there is a patrol path that is both high and wide. With this third fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside.
Furthermore, monks, in a king's frontier fortress much weaponry is stored, both arrows and long spears. With this fourth fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside.
"Furthermore, monks, in a king's frontier fortress there dwells a large armed force, that is to say - elephant riders, horse riders, charioteers, archers, standard bearers, army officers, food servers, warrior nobles, front-line warriors, great elephant warriors, heroes, soldiers in hide armour, slaves' sons. With this fifth fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside.
"Furthermore, monks, in a king's frontier fortress there is a gatekeeper who is wise, competent, intelligent, who keeps out strangers and admits those he knows. With this sixth fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside.
Furthermore, monks, in a king's frontier fortress there is a wall that is both high and wide and covered with plaster. With this seventh fortress accessory a king's frontier fortress is well equipped for the protection of those within and to ward off those outside. It is well equipped with these seven fortress accessories.
Of which four kinds of nutriment does one gain without trouble, without difficulty, without effort? Here, monks, in a king's frontier fortress much grass, firewood and water is stored for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside.
Furthermore, monks, in a king's frontier fortress much rice and barley is stored for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside.
Furthermore, monks, in a king's frontier fortress much sesame, green gram, beans and other foodstuffs is stored for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside.
"Furthermore, monks, in a king's frontier fortress much medicine is stored, that is to say - ghee, butter, oil, honey, molasses and salt for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside. Monks, one gains without trouble, without difficulty, without effort, these four kinds of nutriment.
"When, monks, a king's frontier fortress is well equipped with these seven fortress accessories, and gains without trouble, without difficulty, without effort, these four kinds of nutriment, This, monks, is called a king's frontier fortress that cannot be assailed by external enemies and adversaries. Even so, monks, when a noble disciple is endowed with seven good qualities and gains without trouble, without difficulty, without effort, the four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. This, monks, is called a noble disciple who cannot be assailed by Māra, who cannot be assailed by the Evil One. With which seven good qualities is one endowed?
Just as, monks, in a king's frontier fortress there is a pillar with deep foundations, well planted, unshakeable and immovable, for the protection of those within and to ward off those outside. Even so, monks, a noble disciple has faith, he has faith in the enlightenment of the Truth Finder 'indeed he is...etc... the Enlightened One, the Blessed One.' With faith as his pillar, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this first good quality.
Just as, monks, in a king's frontier fortress there is a moat that is both deep and wide for the protection of those within and to ward off those outside. Even so, monks, a noble disciple has a sense of shame, he is ashamed of misconduct by body, misconduct by speech, misconduct by mind, he is ashamed of acquiring evil unwholesome states. With shame as his fortress wall, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this second good quality.
Just as, monks, in a king's frontier fortress there is a patrol path that is both high and wide for the protection of those within and to ward off those outside. Even so, monks, a noble disciple has moral dread, he dreads misconduct by body, misconduct by speech, misconduct by mind, he dreads acquiring evil unwholesome states. With moral dread as his patrol path, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this third good quality.
Just as, monks, in a king's frontier fortress much weaponry is stored, both arrows and long spears, for the protection of those within and to ward off those outside. Even so, monks, a noble disciple is learned...etc... well penetrated by view. With learning as his weapon, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this fourth good quality.
Just as, monks, in a king's frontier fortress there dwells a large armed force, that is to say - elephant riders, horse riders, charioteers, archers, standard bearers, army officers, food servers, warrior nobles, front-line warriors, great elephant warriors, heroes, soldiers in hide armour, slaves' sons, for the protection of those within and to ward off those outside. Even so, monks, a noble disciple dwells with energy aroused for the abandoning of unwholesome states and the acquisition of wholesome states, steadfast, of firm exertion, not relinquishing the task in regard to wholesome states. With the armed force of energy, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this fifth good quality.
Just as, monks, in a king's frontier fortress there is a gatekeeper who is wise, competent, intelligent, who keeps out strangers and admits those he knows, for the protection of those within and to ward off those outside. Even so, monks, a noble disciple is mindful, possessed of supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. With mindfulness as his gatekeeper, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this sixth good quality.
Just as, monks, in a king's frontier fortress there is a wall that is both high and wide and covered with plaster for the protection of those within and to ward off those outside. Even so, monks, a noble disciple is wise, endowed with the wisdom that sees the rise and fall of phenomena, which is noble and penetrative, leading to the complete destruction of suffering. With wisdom as his protective coating, monks, a noble disciple abandons the unwholesome, develops the wholesome; abandons what is blameworthy, develops what is blameless; he maintains himself pure. He is endowed with this seventh good quality. He is endowed with these seven good qualities.
Of which four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life, does one gain without trouble, without difficulty, without effort? Just as, monks, in a king's frontier fortress much grass, firewood and water is stored for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside. Even so, monks, a noble disciple, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption for his own delight, non-agitation and comfortable dwelling, for descending into Nibbāna.
Just as, monks, in a king's frontier fortress much rice and barley is stored for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside. Even so, monks, a noble disciple with the subsiding of thought and examination...etc... enters and dwells in the second meditative absorption for his own delight, non-agitation and comfortable dwelling, for descending into Nibbāna.
Just as, monks, in a king's frontier fortress much sesame, green gram, beans and other foodstuffs is stored for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside. Even so, monks, a noble disciple, with the fading away of rapture...etc... enters and dwells in the third meditative absorption for his own delight, non-agitation and comfortable dwelling, for descending into Nibbāna.
Just as, monks, in a king's frontier fortress much medicine is stored, that is to say - ghee, butter, oil, honey, molasses and salt for the delight, non-agitation and comfortable dwelling of those inside, and for keeping out those outside. Even so, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, a noble disciple enters and dwells in the fourth meditative absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, for his own delight, non-agitation and comfortable dwelling, for descending into Nibbāna. He gains without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life.
"When, monks, a noble disciple is endowed with these seven good qualities and gains without trouble, without difficulty, without effort, these four meditative absorptions pertaining to the higher mind, which provide a pleasant dwelling in this very life. This, monks, is called a noble disciple who cannot be assailed by Māra, who cannot be assailed by the Evil One." Third.
4.
The Discourse on One Who Knows the Teaching
68. "Monks, possessed of seven qualities a monk is worthy of gifts...etc... an unsurpassed field of merit for the world. With which seven? Here, monks, a monk knows the Teaching, knows the meaning, knows himself, knows moderation, knows the right time, knows the assembly, and knows the different types of persons.
"And how, monks, does a monk know the Teaching? Here, monks, a monk knows the Teaching - the discourses, mixed prose and verse, explanations, verses, inspired utterances, quotations, birth stories, marvellous accounts, and questions-and-answers. If, monks, a monk should not know the Teaching - the discourses, mixed prose and verse...etc... marvellous accounts, and questions-and-answers, he would not be called here 'one who knows the Teaching'. But because, monks, a monk knows the Teaching - the discourses, mixed prose and verse...etc... marvellous accounts, and questions-and-answers, therefore he is called 'one who knows the Teaching'. Such is one who knows the Teaching.
"And how is one who knows the meaning? Here, monks, a monk knows the meaning of whatever was spoken - 'This is the meaning of what was spoken, this is the meaning of what was spoken'. If, monks, a monk should not know the meaning of whatever was spoken - 'This is the meaning of what was spoken, this is the meaning of what was spoken', he would not be called here 'one who knows the meaning'. But because, monks, a monk knows the meaning of whatever was spoken - 'This is the meaning of what was spoken, this is the meaning of what was spoken', therefore he is called 'one who knows the meaning'. Thus one who knows the Teaching, one who knows the meaning.
"And how is one who knows oneself? Here, monks, a monk knows himself - 'I have this much faith, virtue, learning, generosity, wisdom and discernment'. If, monks, a monk should not know himself - 'I have this much faith, virtue, learning, generosity, wisdom and discernment', he would not be called here 'one who knows himself'. But since, monks, a monk knows himself - 'I have this much faith, virtue, learning, generosity, wisdom and discernment', therefore he is called 'one who knows himself'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself.
"And how is one who knows moderation? Here, monks, a monk knows moderation in accepting robes, almsfood, lodging, and medicinal requisites. If, monks, a monk should not know moderation in accepting robes, almsfood, lodging, and medicinal requisites, he would not be called here 'one who knows moderation'. But because, monks, a monk knows moderation in accepting robes, almsfood, lodging, and medicinal requisites, therefore he is called 'one who knows moderation'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation.
"And how is one who knows the right time? Here, monks, a monk knows the right time - 'This is the time for synopsis, this is the time for questioning, this is the time for exertion, this is the time for seclusion'. If, monks, a monk should not know the right time - 'This is the time for synopsis, this is the time for questioning, this is the time for exertion, this is the time for seclusion', he would not be called here 'one who knows the right time'. But because, monks, a monk knows the right time - 'This is the time for synopsis, this is the time for questioning, this is the time for exertion, this is the time for seclusion', therefore he is called 'one who knows the right time'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the right time.
"And how is one who knows the assembly? Here, monks, a monk knows the assembly - 'This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There one should approach thus, stand thus, act thus, sit thus, speak thus, remain silent thus.' If, monks, a monk should not know the assembly - 'This is an assembly of nobles...etc... remain silent thus', he would not be called here 'one who knows the assembly'. But because, monks, a monk knows the assembly - 'This is an assembly of nobles, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. There one should approach thus, stand thus, act thus, sit thus, speak thus, remain silent thus', therefore he is called 'one who knows the assembly'. Thus one who knows the Teaching, one who knows the meaning, one who knows oneself, one who knows moderation, one who knows the right time, one who knows the assembly.
"And how is one who knows the different types of persons? Here, monks, a monk knows two types of individuals. Two individuals - one desires to see the noble ones, one does not desire to see the noble ones. That individual who does not desire to see the noble ones, then he is blameworthy in that factor. That individual who desires to see the noble ones, then he is praiseworthy in that factor.
"Two individuals desire to see the noble ones - One desires to hear the true Teaching, one does not desire to hear the true Teaching. That individual who does not desire to hear the true Teaching, then he is blameworthy in that factor. That individual who desires to hear the true Teaching, then he is praiseworthy in that factor.
"Two individuals desire to hear the true Teaching - One listens to the Teaching with attentive ear, one listens to the Teaching with inattentive ear. That individual who listens to the Teaching with inattentive ear, then he is blameworthy in that factor. That individual who listens to the Teaching with attentive ear, then he is praiseworthy in that factor.
"Two individuals listen to the Teaching with attentive ear - One having heard retains the Teaching, one having heard does not retain the Teaching. That individual who having heard does not retain the Teaching, then he is blameworthy in that factor. That individual who having heard retains the Teaching, then he is praiseworthy in that factor.
"Two individuals having heard retain the Teaching - One examines the meaning of the elements and mental states, one does not examine the meaning of the elements and mental states. That individual who does not examine the meaning of the elements and mental states, then he is blameworthy in that factor. That individual who examines the meaning of the elements and mental states, then he is praiseworthy in that factor.
"Two individuals examine the meaning of the elements and mental states - one who practises in accordance with the Teaching, having understood the meaning and the Teaching, one who does not practise in accordance with the Teaching, having understood the meaning and the Teaching. That individual who does not practise in accordance with the Teaching, having understood the meaning and the Teaching, then he is blameworthy in that factor. That individual who practises in accordance with the Teaching, having understood the meaning and the Teaching, then he is praiseworthy in that factor.
"Two individuals who practise in accordance with the Teaching, having understood the meaning and the Teaching - one who practises for their own welfare but not for the welfare of others, one who practises both for their own welfare and for the welfare of others. That individual who practises for their own welfare but not for the welfare of others, then he is blameworthy in that factor. That individual who practises both for their own welfare and for the welfare of others, then he is praiseworthy in that factor. This, monks, is how a monk knows two types of individuals. Thus, monks, a monk is one who knows individuals as higher and lower. "Monks, possessed of these seven qualities a monk is worthy of gifts, worthy of hospitality...etc... an unsurpassed field of merit for the world." Fourth.
5.
The Pāricchattaka Sutta
69. "Monks, whenever the coral tree of the Tāvatiṃsa devas has yellowing leaves, at that time the Tāvatiṃsa devas are delighted - 'Now the coral tree has yellowing leaves, soon it will have fallen leaves.'"
"Monks, whenever the coral tree of the Tāvatiṃsa devas has fallen leaves, at that time the Tāvatiṃsa devas are delighted - 'Now the coral tree has fallen leaves, soon it will have buds.'"
"Monks, whenever the coral tree of the Tāvatiṃsa devas has buds, at that time the Tāvatiṃsa devas are delighted - 'Now the coral tree has buds, soon it will have shoots.'"
"Monks, whenever the coral tree of the Tāvatiṃsa devas has shoots, at that time the Tāvatiṃsa devas are delighted - 'Now the coral tree has shoots, soon it will have flower buds.'"
"Monks, whenever the coral tree of the Tāvatiṃsa devas has flower buds, at that time the Tāvatiṃsa devas are delighted - 'Now the coral tree has flower buds, soon it will have blossoms.'"
"Monks, whenever the coral tree of the Tāvatiṃsa devas has blossoms, at that time the Tāvatiṃsa devas are delighted - 'Now the coral tree has blossoms, soon it will be in full bloom.'"
"Monks, whenever the coral tree of the Tāvatiṃsa devas is in full bloom, at that time the Tāvatiṃsa devas, delighted, spend four heavenly months at the foot of the coral tree, endowed and furnished with the five cords of sensual pleasure.
"And, monks, when the coral tree is in full bloom, its radiance spreads for fifty yojanas all around, and its fragrance is carried by the wind for a hundred yojanas - such is the power of the coral tree.
"Even so, monks, when a noble disciple intends to go forth from the home life into homelessness, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it has yellowing leaves.
"Monks, whenever a noble disciple shaves off his hair and beard, puts on the ochre robes, and goes forth from home into homelessness, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it has fallen leaves.
"Whenever, monks, a noble disciple, quite secluded from sensual pleasures...etc... enters and dwells in the first meditative absorption, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it has buds.
"Whenever, monks, a noble disciple with the subsiding of thought and examination...etc... enters and dwells in the second meditative absorption, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it has shoots.
"Whenever, monks, a noble disciple, with the fading away of rapture...etc... enters and dwells in the third meditative absorption, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it has flower buds.
"Whenever, monks, a noble disciple, with the abandoning of pleasure and pain...etc... enters and dwells in the fourth meditative absorption, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it has blossoms.
"Whenever, monks, a noble disciple, with the destruction of the taints...etc... having realized it for himself, he enters and dwells in it, at that time the noble disciple is like the coral tree of the Tāvatiṃsa devas when it is in full bloom.
"At that time, monks, the earth-dwelling devas proclaim - "This venerable one named so-and-so, co-resident of the venerable one named so-and-so, having gone forth from home into homelessness from such-and-such village or town, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." Having heard the voice of the earth-dwelling devas, the Four Great Kings... etc... The Tāvatiṃsa devas... The Yāma devas... The Tusita devas... The Nimmānarati devas... The Paranimmitavasavatti devas... The Brahmakāyika devas proclaim - "This venerable one named so-and-so, co-resident of the venerable one named so-and-so, having gone forth from home into homelessness from such-and-such village or town, with the destruction of the taints, enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life." Thus at that moment, at that instant, the sound reaches up as far as the Brahma world - such is the power of a monk whose taints are destroyed." Fifth.
6.
The Discourse on Respectful Treatment
70. Then, as the Venerable Sāriputta was alone in seclusion, this reflection arose in his mind - "What, monk, having honoured and respected, living in dependence on, would one abandon the unwholesome and develop the wholesome?" Then this occurred to the Venerable Sāriputta - "Having honoured and respected the Teacher, monk, living in dependence on him, one would abandon the unwholesome and develop the wholesome. Having honoured and respected the Teaching, monk...etc... Having honoured and respected the Community, monk...etc... Having honoured and respected the training, monk...etc... Having honoured and respected concentration, monk...etc... Having honoured and respected diligence, monk...etc... Having honoured and respected hospitality, monk, living in dependence on it, one would abandon the unwholesome and develop the wholesome."
Then this occurred to the Venerable Sāriputta - "These states of mine are pure and bright, what if I were to go and report these states to the Blessed One. Thus these states of mine will be both pure and reckoned as even more pure. Just as if a person were to find a pure and bright gold ingot. He would think thus - 'This gold ingot of mine is pure and bright, what if I were to go and show this gold ingot to the goldsmiths. Thus when this gold ingot of mine has been worked on by the goldsmiths, it will be both pure and reckoned as even more pure.' In the same way, these states of mine are pure and bright, what if I were to go and report these states to the Blessed One. Thus these states of mine will be both pure and reckoned as even more pure."
Then the Venerable Sāriputta, having emerged from seclusion in the evening, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -
"Here, Venerable Sir, as I was alone in seclusion, this reflection arose in my mind - "What, monk, having honoured and respected, living in dependence on, would one abandon the unwholesome and develop the wholesome?" Then, Venerable Sir, I thought: "Having honoured and respected the Teacher, monk, living in dependence on him, one would abandon the unwholesome and develop the wholesome. Having honoured and respected the Teaching, monk...etc... Having honoured and respected hospitality, monk...etc... develop the wholesome." Then, Venerable Sir, I thought: "These states of mine are pure and bright, what if I were to go and report these states to the Blessed One. Thus these states of mine will be both pure and reckoned as even more pure. Just as if a person were to find a pure and bright gold ingot. He would think thus - 'This gold ingot of mine is pure and bright, what if I were to go and show this gold ingot to the goldsmiths. Thus when this gold ingot of mine has been worked on by the goldsmiths, it will be both pure and reckoned as even more pure.' In the same way, these states of mine are pure and bright, what if I were to go and report these states to the Blessed One. Thus these states of mine will be both pure and reckoned as even more pure."
"Good, good, Sāriputta! Having honoured and respected the Teacher, Sāriputta, living in dependence on him, a monk would abandon the unwholesome and develop the wholesome. Having honoured and respected the Teaching, Sāriputta, living in dependence on it, a monk would abandon the unwholesome and develop the wholesome. Having honoured and respected the Community... etc... Having honoured and respected the training... Having honoured and respected concentration... Having honoured and respected diligence... Having honoured and respected hospitality, Sāriputta, living in dependence on it, a monk would abandon the unwholesome and develop the wholesome."
When this was said, the Venerable Sāriputta said this to the Blessed One - "Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus. Venerable Sir, that a monk who is without reverence towards the Teacher would have reverence towards the Teaching - this is not possible. Venerable Sir, that monk who is without reverence towards the Teacher is also without reverence towards the Teaching."
"Venerable Sir, that a monk who is without reverence towards the Teacher and without reverence towards the Teaching would have reverence towards the Community - this is not possible. Venerable Sir, that monk who is without reverence towards the Teacher and without reverence towards the Teaching is also without reverence towards the Community.
"Venerable Sir, that a monk who is without reverence towards the Teacher, without reverence towards the Teaching, and without reverence towards the Community would have reverence towards the training - this is not possible. Venerable Sir, that monk who is without reverence towards the Teacher, without reverence towards the Teaching, and without reverence towards the Community is also without reverence towards the training.
"Venerable Sir, that a monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, and without reverence towards the training would have reverence towards concentration - this is not possible. Venerable Sir, that monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, and without reverence towards the training is also without reverence towards concentration.
"Venerable Sir, that a monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, without reverence towards the training, and without reverence towards concentration would have reverence towards diligence - this is not possible. Venerable Sir, that monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, without reverence towards the training, without reverence towards concentration is also without reverence towards diligence.
"Venerable Sir, that a monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, without reverence towards the training, without reverence towards concentration, and without reverence towards diligence would have reverence towards hospitality - this is not possible. "Venerable Sir, that monk who is without reverence towards the Teacher...etc... without reverence towards diligence is also without reverence towards hospitality.
"Venerable Sir, that a monk who has reverence towards the Teacher would be without reverence towards the Teaching - this is not possible. Venerable Sir, that monk who has reverence towards the Teacher has reverence towards the Teaching too...etc...
"Venerable Sir, that monk who has reverence towards the Teacher...etc... that one who has reverence towards diligence would be without reverence towards hospitality - this is not possible. Venerable Sir, that monk who has reverence towards the Teacher...etc... who has reverence towards diligence has reverence towards hospitality too.
"Venerable Sir, that a monk who has reverence towards the Teacher would have reverence towards the Teaching too - this is indeed possible. Venerable Sir, that monk who has reverence towards the Teacher has reverence towards the Teaching too...etc...
"Venerable Sir, that monk who has reverence towards the Teacher...etc... that one who has reverence towards diligence would have reverence towards hospitality too - this is indeed possible. "Venerable Sir, that monk who has reverence towards the Teacher, reverence towards the Teaching, reverence towards the Community, reverence towards the training, reverence towards concentration, reverence towards diligence has reverence towards hospitality too."
"Venerable Sir, I understand in detail the meaning of what the Blessed One has stated in brief thus."
"Good, good, Sāriputta! Good indeed, Sāriputta, that you understand in detail the meaning of what I have stated in brief thus. Sāriputta, that a monk who is without reverence towards the Teacher would have reverence towards the Teaching - this is not possible...etc... Sāriputta, that monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, without reverence towards the training, without reverence towards concentration is also without reverence towards diligence.
"Sāriputta, that a monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, without reverence towards the training, without reverence towards concentration, and without reverence towards diligence would have reverence towards hospitality - this is not possible. Sāriputta, that monk who is without reverence towards the Teacher, without reverence towards the Teaching, without reverence towards the Community, without reverence towards the training, without reverence towards concentration, without reverence towards diligence is also without reverence towards hospitality.
"Sāriputta, that a monk who has reverence towards the Teacher would be without reverence towards the Teaching - this is not possible...etc... Sāriputta, that monk who has reverence towards the Teacher has reverence towards the Teaching too...etc...
"Sāriputta, that monk who has reverence towards the Teacher, reverence towards the Teaching...etc... that one who has reverence towards diligence would be without reverence towards hospitality - this is not possible. Sāriputta, that monk who has reverence towards the Teacher...etc... who has reverence towards diligence has reverence towards hospitality too.
"Sāriputta, that a monk who has reverence towards the Teacher would have reverence towards the Teaching too - this is indeed possible. Sāriputta, that monk who has reverence towards the Teacher has reverence towards the Teaching too...etc...
"Sāriputta, that monk who has reverence towards the Teacher...etc... that one who has reverence towards diligence would have reverence towards hospitality too - this is indeed possible. Sāriputta, that monk who has reverence towards the Teacher...etc... has reverence towards diligence has reverence towards hospitality too."
"Sāriputta, the meaning of what I have stated in brief should be seen in detail thus." Sixth.
7.
Development Discourse
71. "Monks, for a monk who does not dwell devoted to development, even though such a wish might arise - 'Oh, may my mind be liberated from the taints without clinging', yet his mind is not liberated from the taints without clinging. What is the reason for this? 'Due to lack of development' should be said. Due to lack of development of what? Of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven enlightenment factors, of the Noble Eightfold Path.
Just as, monks, eight or ten or twelve eggs of a hen. These would not be properly sat upon, not properly warmed, not properly developed by that hen. Even though such a wish might arise in that hen - 'Oh, may these chicks break through the egg shell with their claws or beaks and emerge safely!' yet those chicks are not capable of breaking through the egg shell with their claws or beaks and emerging safely. What is the reason for this? Because, monks, the eggs were not properly sat upon, not properly warmed, not properly developed by the hen. Even so, monks, for a monk who does not dwell devoted to development, even though such a wish might arise - 'Oh, may my mind be liberated from the taints without clinging', yet his mind is not liberated from the taints without clinging. What is the reason for this? 'Due to lack of development' should be said. Due to lack of development of what? Of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven enlightenment factors, of the Noble Eightfold Path.
"Monks, for a monk who dwells devoted to development, even though such a wish might not arise - 'Oh, may my mind be liberated from the taints without clinging', and his mind is liberated from the taints without clinging. What is the reason for this? 'Due to development' should be said. Due to development of what? Of the four establishments of mindfulness, of the four right strivings, of the four bases for spiritual power, of the five faculties, of the five powers, of the seven enlightenment factors, of the Noble Eightfold Path.
Just as, monks, eight or ten or twelve eggs of a hen. These would be properly sat upon, properly warmed, properly developed by that hen. Even though such a wish might not arise in that hen: 'Oh, may these chicks break through the egg shell with their claws or beaks and emerge safely!' yet those chicks are capable of breaking through the egg shell with their claws or beaks and emerging safely. What is the reason for this? Because, monks, the eggs were properly sat upon, properly warmed, properly developed by the hen. Even so, monks, for a monk who dwells devoted to development, even though such a wish might not arise - 'Oh, may my mind be liberated from the taints without clinging', and his mind is liberated from the taints without clinging. What is the reason for this? 'Due to development' should be said. Due to development of what? Of the four establishments of mindfulness...etc... of the Noble Eightfold Path.
Just as, monks, in the handle of an adze of an adze-maker or his apprentice, the marks of his fingers and thumb are seen. But he does not have such knowledge - 'Today this much of my axe handle has worn away, yesterday this much, the day before this much', yet when they are worn away, he just has the knowledge that they are worn away. Even so, monks, for a monk who dwells devoted to development, even though he might not have such knowledge - 'Today this much of my taints has been destroyed, yesterday this much, the day before this much', yet when they are destroyed, he just has the knowledge that they are destroyed.
"Just as, monks, when an ocean-going ship bound with rope-bonds, having been in the water for six months, is drawn up onto dry land for the winter, its bonds affected by wind and sun, when those are then rained upon by monsoon clouds, they easily waste away and become rotten. Even so, monks, for a monk who dwells devoted to development, the fetters easily collapse and become rotten." Seventh.
8.
The Discourse on the Mass of Fire
72. Thus have I heard - On one occasion the Blessed One was wandering on tour in Kosala together with a large Community of monks. While travelling along the highway, the Blessed One saw in a certain place a great mass of fire blazing, burning, and glowing. Having seen this, he stepped off the road and sat down on the prepared seat at the foot of a certain tree. Having sat down, the Blessed One addressed the monks: "Do you see, monks, that great mass of fire blazing, burning, and glowing?" "Yes, Venerable Sir."
"What do you think, monks, which is better: "Which would be better: to embrace and sit down or lie down next to that great mass of fire blazing, burning, and glowing, or to embrace and sit down or lie down next to a maiden of the noble class, brahmin class, or householder class, with soft and tender hands and feet?" "This, Venerable Sir, would be better: to embrace and sit down or lie down next to a maiden of the noble class, brahmin class, or householder class, with soft and tender hands and feet. For it would be painful, Venerable Sir, to embrace and sit down or lie down next to that great mass of fire blazing, burning, and glowing."
"I inform you, monks, I declare to you, that for one who is immoral, of evil character, impure and suspicious in his conduct, of concealed actions, not an ascetic while claiming to be one, not living the holy life while claiming to live it, internally rotten, corrupted, and depraved, it would be better to embrace and sit down or lie down next to that great mass of fire blazing, burning, and glowing. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell.
"Monks, one who is unvirtuous, of evil qualities, of impure and suspicious conduct...etc... Being born of thorns, he embraces and sits down or lies down next to a maiden of the noble class, brahmin class, or householder class, with soft and tender hands and feet, and that, monks, leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"What do you think, monks, which is better: that a strong person might wrap a strong hair rope around both shins and rub it - it would cut through the outer skin, having cut through the outer skin it would cut through the inner skin, having cut through the inner skin it would cut through the flesh, having cut through the flesh it would cut through the sinews, having cut through the sinews it would cut through the bones, having cut through the bones it would pierce and remain in the bone marrow, or that he should enjoy the homage of nobles of great wealth, brahmins of great wealth, or householders of great wealth?" "This, Venerable Sir, would be better: that he should enjoy the homage of nobles of great wealth, brahmins of great wealth, or householders of great wealth. For it would be painful, Venerable Sir, that a strong person with a strong hair rope...etc... would pierce and remain in the bone marrow."
"I inform you, monks, I declare to you, that for one who is immoral...etc... that for one born of thorns a strong person might wrap a strong hair rope around both shins...etc... would pierce and remain in the bone marrow. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. But when, monks, one who is unvirtuous...etc... being born of thorns, he enjoys the homage of nobles of great wealth, brahmins of great wealth, or householders of great wealth, and that, monks, leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"What do you think, monks, which is better: that a strong person might strike his chest with a sharp, oil-polished spear, or that he should enjoy the reverential salutation of nobles of great wealth, brahmins of great wealth, or householders of great wealth?" "This, Venerable Sir, would be better: that he should enjoy the reverential salutation of nobles of great wealth, brahmins of great wealth, or householders of great wealth. For it would be painful, Venerable Sir, that a strong person might strike his chest with a sharp, oil-polished spear."
"I inform you, monks, I declare to you, that for one who is immoral...etc... that for one born of thorns a strong person might strike his chest with a sharp, oil-polished spear. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. But when, monks, one who is unvirtuous, of evil qualities...etc... being born of thorns, he enjoys the reverential salutation of nobles of great wealth, brahmins of great wealth, or householders of great wealth, and that, monks, leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"What do you think, monks, which is better: that a strong person might wrap his body with a hot iron sheet, blazing, burning, and glowing, or that he should use a robe given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth?" "This, Venerable Sir, would be better: that from nobles of great wealth...etc... he should use a robe given in faith. For it would be painful, Venerable Sir, that a strong person might wrap his body with a hot iron sheet, blazing, burning, and glowing."
"I inform you, monks, I declare to you, that for one who is immoral...etc... that for one born of thorns a strong person might wrap his body with a hot iron sheet, blazing, burning, and glowing. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. But when, monks, one who is unvirtuous...etc... being born of thorns, he uses a robe given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth, and that, monks, leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"What do you think, monks, which is better: that a strong person might pry open his mouth with a hot iron spike and put into his mouth a hot metal ball, blazing, burning, glowing - it would burn his lips, it would burn his mouth, it would burn his tongue, it would burn his throat, it would burn his chest, and taking his intestines and mesentery with it, it would come out below, or that he should use almsfood given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth?" "This, Venerable Sir, would be better: that he should use almsfood given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth. For it would be painful, Venerable Sir, that a strong person might pry open his mouth with a hot iron spike and put into his mouth a hot metal ball, blazing, burning, glowing - it would burn his lips, it would burn his mouth, it would burn his tongue, it would burn his throat, it would burn his chest, and taking his intestines and mesentery with it, it would come out below."
"I inform you, monks, I declare to you, that for one who is immoral...etc... that for one born of thorns a strong person might pry open his mouth with a hot iron spike and put into his mouth a hot metal ball, blazing, burning, glowing - it would burn his lips, it would burn his mouth, it would burn his tongue, it would burn his throat, it would burn his chest, and taking his intestines and mesentery with it, it would come out below. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. But when, monks, one who is unvirtuous, of evil qualities...etc... being born of thorns, he uses almsfood given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth, and that leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"What do you think, monks, which is better: that a strong person might seize him by the head or shoulders and make him sit down or lie down on a hot iron bed or iron chair, or that he should use a bed or chair given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth?" "This, Venerable Sir, would be better: that he should use a bed or chair given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth. For it would be painful, Venerable Sir, that a strong person might seize him by the head or shoulders and make him sit down or lie down on a hot iron bed or iron chair."
"I inform you, monks, I declare to you, that for one who is immoral...etc... that for one born of thorns a strong person might seize him by the head or shoulders and make him sit down or lie down on a hot iron bed or iron chair. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. But when, monks, one who is unvirtuous, of evil qualities...etc... being born of thorns, he uses a bed or chair given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth. And that, monks, leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"What do you think, monks, which is better: that a strong person might grab him feet up and head down and plunge him into a blazing, burning, glowing copper cauldron - as he boils there with foam bubbling up, he would go sometimes up, sometimes down, sometimes across, or that he should use a dwelling given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth?" "This, Venerable Sir, would be better: that he should use a dwelling given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth. For it would be painful, Venerable Sir, that a strong person might grab him feet up and head down and plunge him into a blazing, burning, glowing copper cauldron - as he boils there with foam bubbling up, he would go sometimes up, sometimes down, sometimes across."
"I inform you, monks, I declare to you, that for one who is immoral, of evil character...etc... that for one born of thorns a strong person might grab him feet up and head down...etc... sometimes across. What is the reason for this? For that reason, monks, he might encounter death or deadly suffering, but because of that he would not, with the breaking up of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell. But when, monks, one who is unvirtuous, of evil qualities...etc... being born of thorns, he uses a dwelling given in faith by nobles of great wealth, brahmins of great wealth, or householders of great wealth. And that, monks, leads to his harm and suffering for a long time; with the breaking up of the body, after death, he is reborn in a plane of misery, a bad destination, a lower realm, in hell.
"Therefore, monks, you should train thus: 'And those from whom we receive robes, almsfood, lodgings, and medicinal requisites - their acts will be of great fruit and great benefit, and our going forth will not be in vain but fruitful and advantageous.' This is how you should train, monks - 'Indeed monks, considering one's own good, it is enough to accomplish it through diligence; indeed monks, considering others' good, it is enough to accomplish it through diligence; indeed monks, considering both one's own and others' good, it is enough to accomplish it through diligence."
This is what the Blessed One said. And while this explanation was being spoken, hot blood came from the mouths of about sixty monks. About sixty monks rejected the training and returned to what is inferior - "It is very difficult, Blessed One, very difficult, Blessed One." The minds of about sixty monks were liberated from the taints through not clinging. The eighth.
9.
The Discourse on Sunetta
73. "In the past, monks, there was a teacher named Sunetta, a founder of a sect, free from lust for sensual pleasures. Now, monks, the teacher Sunetta had many hundreds of disciples. The teacher Sunetta taught the Teaching to disciples for companionship with the brahmā world. Now, monks, those who did not gain confidence in their minds when the teacher Sunetta taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a plane of misery, a bad destination, a lower realm, in hell. Now, monks, those who gained confidence in their minds when the teacher Sunetta taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a good destination, in a heavenly world.
"In the past, monks, there was a teacher named Mūgapakkha...etc... There was a teacher named Aranemi...etc... There was a teacher named Kuddālaka...etc... There was a teacher named Hatthipāla...etc... There was a teacher named Jotipāla...etc... There was a teacher named Araka, a founder of a sect, free from lust for sensual pleasures. Now, monks, the teacher Araka had many hundreds of disciples. The teacher Araka taught the Teaching to disciples for companionship with the brahmā world. Now, monks, those who did not gain confidence in their minds when the teacher Araka taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a plane of misery, a bad destination, a lower realm, in hell. Now, monks, those who gained confidence in their minds when the teacher Araka taught the Teaching for companionship with the brahmā world, with the breaking up of the body, after death, were reborn in a good destination, in a heavenly world.
"What do you think, monks, if someone with a corrupt mind were to abuse and revile these seven teachers, founders of sects, free from lust for sensual pleasures, each with many hundreds in their retinue, together with their communities of disciples, would they not generate much demerit?" "Yes, Venerable Sir." "If someone, monks, with a corrupt mind were to abuse and revile these seven teachers, founders of sects, free from lust for sensual pleasures, each with many hundreds in their retinue, together with their communities of disciples, they would generate much demerit. One who with a corrupt mind abuses and reviles even a single person accomplished in view generates far more demerit than that. What is the reason for this? I do not speak, monks, of such patience outside of this teaching as I do regarding my fellow spiritual practitioners."
"Therefore, monks, you should train thus: 'We will not have corrupt minds towards our fellow spiritual practitioners.' This is how you should train." Ninth.
10.
Discourse on Araka
74. "In the past, monks, there was a teacher named Araka, a founder of a sect, free from lust for sensual pleasures. Now, monks, the teacher Araka had many hundreds of disciples. The teacher Araka taught the Teaching to his disciples thus - 'Short, brahmin, is the life of human beings, limited and fleeting, with much suffering and much despair; this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born.
'Just as, brahmin, a drop of dew on the tip of a blade of grass quickly disappears when the sun rises and does not last long; Even so, brahmin, the life of human beings is like a drop of dew - limited and fleeting, with much suffering and much despair; this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born.
Just as, brahmin, when it rains in big drops, a water bubble quickly disappears and does not last long; Even so, brahmin, the life of human beings is like a water bubble - limited and fleeting, with much suffering and much despair; this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born.
Just as, brahmin, a line drawn in water quickly disappears and does not last long; Even so, brahmin, the life of human beings is like a line drawn in water - limited...etc... there is no immortality for one who is born.
Just as, brahmin, a mountain river flowing far with a swift current, carrying along many things, there is not a moment, an instant, or a second when it stops, rather it keeps going, rolling, and flowing; Even so, brahmin, the life of human beings is like a mountain river - limited and fleeting...etc... there is no immortality for one who is born.
"Just as, brahmin, a strong person might collect a ball of spittle on the tip of their tongue and easily spit it out; Even so, brahmin, the life of human beings is like a glob of spittle - limited...etc... there is no immortality for one who is born.
Just as, brahmin, a piece of meat thrown into an iron pot heated all day quickly disappears and does not last long; Even so, brahmin, the life of human beings is like a piece of meat - limited...etc... there is no immortality for one who is born.
"Just as, brahmin, when a cow about to be slaughtered is being led to the slaughter-house, whichever foot she lifts, she is close to slaughter, close to death; Even so, brahmin, the life of human beings is like a cow being slaughtered - limited and fleeting, with much suffering and much despair; this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born.
Now on that occasion, monks, the life span of human beings was sixty thousand years, and girls were marriageable at five hundred years of age. Now on that occasion, monks, human beings had only six afflictions - cold, heat, hunger, thirst, excrement, and urine. For even he, monks, the teacher Araka, when human beings had such long life, such long duration, and such few afflictions, taught the Teaching to his disciples thus - 'Short, brahmin, is the life of human beings, limited and fleeting, with much suffering and much despair; this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born.'
"Now, monks, speaking rightly one would say - 'Short is the life of human beings, limited and fleeting, with much suffering and much despair; this should be understood through wisdom, what is wholesome should be done, the holy life should be lived, there is no immortality for one who is born.' At present, monks, one who lives long lives for a hundred years or a little more. Now, monks, living for a hundred years, one lives for just three hundred seasons - a hundred seasons of winter, a hundred seasons of summer, a hundred seasons of rains. Now, monks, living for three hundred seasons, one lives for just twelve hundred months - four hundred months of winter, four hundred months of summer, four hundred months of rains. Now, monks, living for twelve hundred months, one lives for just twenty-four hundred fortnights - eight hundred fortnights of winter, eight hundred fortnights of summer, eight hundred fortnights of rains. Now, monks, living for twenty-four hundred fortnights, one lives for just thirty-six thousand nights - twelve thousand nights of winter, twelve thousand nights of summer, twelve thousand nights of rains. Now, monks, living for thirty-six thousand nights, one eats just seventy-two thousand meals - twenty-four thousand meals in winter, twenty-four thousand meals in summer, twenty-four thousand meals in rains, including mother's milk and instances of missing meals.
"These are the instances of missing meals: when angry one does not eat a meal, when suffering one does not eat a meal, when sick one does not eat a meal, when observing the uposatha one does not eat a meal, when not obtaining food one does not eat a meal. So, monks, by me has been reckoned the life span of a human being with a hundred-year life span, the measure of life has been reckoned, the seasons have been reckoned, the years have been reckoned, the months have been reckoned, the fortnights have been reckoned, the nights have been reckoned, the days have been reckoned, the meals have been reckoned, the obstacles to meals have been reckoned. Whatever, monks, should be done by a teacher who seeks the welfare of his disciples, having compassion, out of tender concern; that has been done for you by me. Here, monks, are the roots of trees, here are empty dwellings. Meditate, monks, do not be negligent; do not be ones who later feel regret. This is our instruction to you. Tenth.
The Great Chapter Seven.
Here is its summary -
Respectfully, development, fire, and with Sunetta and Araka.
8.
The Chapter on Monastic Discipline
1.
First Discourse on One Who Knows the Discipline
75. "Monks, possessed of seven qualities a monk is an expert in the monastic discipline. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, he is virtuous, dwells restrained by the restraint of the code of monastic rules, possessed of proper conduct and resort, seeing danger in the slightest faults, trains in the training rules he has undertaken, he gains without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Monks, possessed of these seven qualities a monk is an expert in the monastic discipline." First.
2.
The Second Discourse on an Expert in the Monastic Discipline
76. "Monks, possessed of seven qualities a monk is an expert in the monastic discipline. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, both codes of monastic rules have been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase, he gains without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Monks, possessed of these seven qualities a monk is an expert in the monastic discipline." The second.
3.
Third Discourse on an Expert in the Monastic Discipline
77. "Monks, possessed of seven qualities a monk is an expert in the monastic discipline. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, he is established in the monastic discipline and is unshakable, he gains without trouble or difficulty the four meditative absorptions that constitute the higher mind and are pleasant dwellings in this very life; with the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Monks, possessed of these seven qualities a monk is an expert in the monastic discipline." Third.
4.
The Fourth Discourse on One Who Knows the Discipline
78. "Monks, possessed of seven qualities a monk is an expert in the monastic discipline. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, he recollects manifold past lives, that is - one birth, two births... etc... Thus with aspects and terms he recollects manifold past lives. With the divine eye, which is purified and surpasses the human, he understands how beings fare according to their actions. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. Monks, possessed of these seven qualities a monk is an expert in the monastic discipline." Fourth.
5.
First Discourse on the Beautification of the Expert in Discipline
79. "Monks, possessed of seven qualities an expert in discipline shines. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, he is virtuous...etc... trains in the training rules he has undertaken, he gains without trouble or difficulty the four meditative absorptions that constitute the higher mind, with the destruction of the taints...etc... having realized it for himself, he enters and dwells. Monks, possessed of these seven qualities an expert in discipline shines." Fifth.
6.
Second Discourse on What Makes a Monastic Discipline Expert Beautiful
80. "Monks, possessed of seven qualities an expert in discipline shines. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, both codes of monastic rules have been well learnt by him in detail, well analysed, well practiced, well adjudicated in terms of both rule and phrase, he gains without trouble or difficulty the four meditative absorptions...etc... without difficulty, with the destruction of the taints...etc... having realized it for himself, he enters and dwells. Monks, possessed of these seven qualities an expert in discipline shines." Sixth.
7.
Third Discourse on What Makes a Vinaya Expert Beautiful
81. "Monks, possessed of seven qualities an expert in discipline shines. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, he is established in the monastic discipline and is unshakable, he gains without trouble or difficulty the four meditative absorptions...etc... without difficulty, with the destruction of the taints...etc... having realized it for himself, he enters and dwells. Monks, possessed of these seven qualities an expert in discipline shines." Seventh.
8.
The Fourth Discourse on What Makes a Monastic Discipline Expert Beautiful
82. "Monks, possessed of seven qualities an expert in discipline shines. With which seven? He knows what is an offence, he knows what is not an offence, he knows what is a light offence, he knows what is a grave offence, he recollects manifold past lives, that is - one birth, two births... etc... thus with aspects and terms he recollects manifold past lives, with the divine eye, which is purified and surpasses the human...etc... with the destruction of the taints... etc... having realized it for himself, he enters and dwells. Monks, possessed of these seven qualities an expert in discipline shines." The eighth.
9.
The Discourse on the Teacher's Instruction
83. Then the Venerable Upāli approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Upāli said this to the Blessed One -
"It would be good, Venerable Sir, if the Blessed One would teach me the Teaching in brief, having heard which I might dwell alone, withdrawn, diligent, ardent, and resolute." "Whatever things, Upāli, you should know thus: 'These things do not lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna'; you should definitely bear in mind, Upāli: 'This is not the Teaching, this is not the Vinaya, this is not the Teacher's instruction.' But whatever things, Upāli, you should know thus: 'These things lead to complete revulsion, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna'; you should definitely bear in mind, Upāli: 'This is the Teaching, this is the Vinaya, this is the Teacher's instruction.'" Ninth.
10.
Settlement of Litigation
84. "Monks, there are these seven principles for settling litigation for the stilling and subsiding of any litigation that has arisen. Which seven? A face-to-face verdict should be given, a verdict of mindfulness should be given, a verdict of past insanity should be given, acting in accordance with what is admitted should be given, a decision by majority should be given, a verdict of aggravated misconduct should be given, covering over with grass should be given. These, monks, are the seven principles for settling litigation for the stilling and subsiding of any litigation that has arisen." Tenth.
The Chapter on Monastic Discipline, the Eighth.
Here is its summary -
The Dispensation with settlement of litigation makes the eighth ten.
9.
The Chapter on an Ascetic
1.
The Discourse on the Monk
85. "Monks, a monk is one who has broken seven things. Which seven? Identity view is broken, doubt is broken, adherence to rules and observances is broken, lust is broken, hatred is broken, delusion is broken, conceit is broken. Monks, because these seven things are broken, one is a monk." First.
2.
The Discourse on the Ascetic
86. "Monks, one is an ascetic because of the calming of seven things...etc... The second.
3.
The Discourse about the Brahmin
87. One is a brahmin because of keeping away...etc... Third.
4.
The Discourse on the Learned One
88. One is learned because of hearing...etc... Fourth.
5.
The Discourse on the Bathed One
89. One is bathed because of washing away...etc... Fifth.
6.
The Discourse on the Vedic Master
90. One is a master of the Vedas because of knowing...etc... Sixth.
7.
Noble Discourse
91. One is noble because of being far from...etc... Seventh.
8.
The Discourse on the Worthy One
92. "One is worthy because of being distant. Which seven? Identity view is distant, doubt is distant, adherence to rules and observances is distant, lust is distant, hatred is distant, delusion is distant, conceit is distant. Monks, because of being distant from these seven things, one is worthy." The eighth.
9.
Discourse on Things Contrary to the True Teaching
93. "Monks, there are these seven things contrary to the true Teaching. Which seven? One is without faith, is shameless, is without fear of wrongdoing, has little learning, is lazy, is unmindful, and lacks wisdom. These, monks, are the seven things contrary to the true Teaching." Ninth.
10.
Discourse on the True Teaching
94. "Monks, there are these seven true teachings. Which seven? One has faith, has moral shame, has fear of wrongdoing, is learned, has aroused energy, is mindful, and has wisdom. These, monks, are the seven true teachings." Tenth.
The Chapter on an Ascetic, Ninth.
Here is its summary -
Master of knowledge, noble one, arahant, and wrong qualities and good qualities.
10.
The Chapter on Those Worthy of Gifts
95. "Monks, these seven individuals are worthy of gifts...etc... worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Which seven? Here, monks, a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. With the destruction of the taints, he enters and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself through direct knowledge in this very life. This, monks, is the first individual worthy of gifts, worthy of hospitality...etc... an unsurpassed field of merit for the world.
"Furthermore, monks, here a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. For him, the exhaustion of the taints and the exhaustion of life occur simultaneously. This, monks, is the second individual worthy of gifts...etc... an unsurpassed field of merit for the world.
"Furthermore, monks, here a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence, continuously, constantly, uninterruptedly, resolving upon it with the mind, fathoming it with wisdom. With the utter destruction of the five lower fetters, he becomes one who attains final Nibbāna in the interval...etc... one becomes an attainer of final Nibbāna upon landing...etc... one becomes an attainer of final Nibbāna without exertion...etc... one becomes an attainer of final Nibbāna with exertion...etc... one becomes one going upstream, heading towards the Akaniṭṭha realm. This, monks, is the seventh individual worthy of gifts...etc... an unsurpassed field of merit for the world. These, monks, are the seven individuals worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
96-622. "Monks, these seven individuals are worthy of gifts, worthy of hospitality...etc... an unsurpassed field of merit for the world. Which seven? Here, monks, a certain individual dwells contemplating suffering in the eye...etc... dwells contemplating non-self in the eye...etc... dwells contemplating destruction in the eye...etc... dwells contemplating decay in the eye...etc... dwells contemplating dispassion in the eye...etc... dwells contemplating cessation in the eye...etc... dwells contemplating relinquishment in the eye...etc...
In the ear...etc... in the nose... in the tongue... in the body... in the mind...etc...
In forms...etc... in sounds... in odours... in tastes... in tactile objects... in mind-objects...etc...
In eye-consciousness...etc... in ear-consciousness... in nose-consciousness... in tongue-consciousness... in body-consciousness... in mind-consciousness...etc...
In eye-contact...etc... in ear-contact... in nose-contact... in tongue-contact... in body-contact... in mind-contact...etc...
In feeling born of eye-contact...etc... in feeling born of ear-contact... in feeling born of nose-contact... in feeling born of tongue-contact... in feeling born of body-contact... in feeling born of mind-contact...etc...
In perception of form...etc... perception of sound... perception of odour... perception of taste... perception of tactile object... perception of mental phenomena...etc...
volition regarding form...etc... volition regarding sound... volition regarding odour... volition regarding taste... volition regarding tactile objects... volition regarding mental phenomena...etc...
craving for forms...etc... craving for sounds... craving for odours... craving for tastes... craving for tactile objects... craving for mental phenomena...etc...
thought of form...etc... thought of sound... thought of odour... thought of taste... thought of tactile object... thought of mental phenomena...etc...
examination of form...etc... examination of sound... examination of odour... examination of taste... examination of tactile object... examination of mental phenomena...etc...
"The five aggregates...etc... in the aggregate of form... in the aggregate of feeling... in the aggregate of perception... in the aggregate of formations... dwells contemplating impermanence in the aggregate of consciousness...etc... dwells contemplating suffering... dwells contemplating non-self... dwells contemplating destruction... dwells contemplating vanishing... dwells contemplating dispassion... dwells contemplating cessation... dwells contemplating relinquishment...etc... for the world.'
And in feelings at the door, there are eight separate suttas.
Eight separately for range, and in each of the five aggregates.
Through destruction, fading away, dispassion, cessation, and relinquishment.
When all are collected together, there are five hundred;
And twenty-eight suttas, in the chapter on those worthy of gifts."
The Chapter on Those Worthy of Gifts is tenth.
11.
Consecutive Repetitions on Lust
623. "For direct knowledge of lust, monks, seven things should be developed. Which seven? The mindfulness enlightenment factor...etc... the equanimity enlightenment factor - for direct knowledge of lust, monks, these seven things should be developed."
624. "For direct knowledge of lust, monks, seven things should be developed. Which seven? Perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation - for direct knowledge of lust, monks, these seven things should be developed."
625. "For direct knowledge of lust, monks, seven things should be developed. Which seven? The perception of foulness, 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 what is impermanent, the perception of non-self in what is suffering - for direct knowledge of lust, monks, these seven things should be developed."
626-652. "For full understanding of lust, monks... etc... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up...etc... for relinquishment these seven things should be developed."
653-1132. "Of hatred...etc... of delusion... of anger... of resentment... of contempt... of insolence... of envy... of selfishness... of deceit... of fraud... of obstinacy... of rivalry... of conceit... of arrogance... of vanity... for direct knowledge of negligence...etc... for full understanding... for utter destruction... for abandoning... for destruction... for air... for dispassion... for cessation... for giving up... for relinquishment these seven things should be developed."
This is what the Blessed One said. Those monks delighted in what the Blessed One had said.
Consecutive Repetitions on Lust is finished.
The Book of the Sevens is concluded.