AN7.The Book of Sevens-ver2

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This is Book Seven of Anguttara Nikaya. This is modified version of Bhikkhu Bodhi.

Numerical Discourses (Anguttara Nikaya)

(Counting on Fingers section)

Note : 'c' of Pali word is pronounced as 'ch' as in 'China'

= The Book of the Sevens (Sattakanipata) =

Namo Tassya Bhagavato, Arahato, Samma-Sam-Buddhassya

Homage to that Bhagavato(Lord), Enemy Vanquisher , the Rightly and Perfectly Enlightened(Awakened) One

1 Pleasing (1) (Piya1 sans. Priya)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Savatthi in Jeta's Grove, Anathapindika's Park. There the Lord(Buddha) addressed the bhikkhus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither, respected nor esteemed by them. What seven? Here, (1) a bhik khu is desirous of gains, (2) honor, and (3) reputation; 1455 (4) he is morally shameless and (5) morally reckless; (6) he has evil desires and (7) holds wrong view. Possessing these seven quali ties, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them.

"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is pleas ing and agreeable to his fellow monks and is respected and esteemed by them. What seven? [2] Here, (1) a bhikkhu is not desirous of gains, or (2) honor, or (3) a reputation; (4) he has a sense of moral shame and (5) moral dread; (6) he has few desires and (7) holds right view. Possessing these seven qualities, a bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them."

2 Pleasing (2) (Piya2 sans. Priya)
"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is displeasing and disagreeable to his fellow monks and is neither respected nor esteemed by them. What seven? Here, (1) a bhikkhu is desirous of gains, (2) honor, and (3) reputation; (4) he is mor ally shameless and (5) morally reckless; (6) he is envious and (7) miserly. Possessing these seven qualities, a bhikkhu is dis pleasing and disagreeable to his fellow monks and is neither respected nor esteemed by them.

"Bhikkhus(Monks), possessing seven qualities, a bhikkhu(monk) is pleas ing and agreeable to his fellow monks and is respected and esteemed by them. What seven? Here, (1) a bhikkhu is not desir ous of gains, (2) honor, (3) and reputation; (4) he has a sense of moral shame and (5) moral dread; (6) he is not envious and (7) is not miserly. Possessing these seven qualities, a. bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them." [3]

3 Powers in Brief (Samkhittabala sans. Sankshipt bala)
"Bhikkhus(Monks), there are these seven powers. What seven? The power of faith(Saddha sans. Shraddha), the power of energy(exertion/viriya), the power of moral shame(Hiri), the power of moral dread(Otappa), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge sans. Pratyaksha gyan). These are the seven powers."

The power of faith, the power of energy(exertion/viriya), the powers of moral shame and moral dread; the powers of mindfulness(meditation/sati) and samadhi(self absorption/trance), and panna(divine knowledge), the seventh power; a powerful bhikkhu possessing these is wise and lives happily.

He should carefully examine the Dhamma(path) and deeply see the meaning with panna(divine knowledge). Like the extinguishing of a lamp is the emancipation of the mind.

4 Powers in Detail (Vitthatabala sans. Vistar bala)
"Bhikkhus(Monks), there are these seven powers. What seven? The power of faith(Saddha sans. Shraddha), the power of energy(exertion/viriya), the power of moral shame(Hiri), the power of moral dread(Otappa), the power of mindfulness(meditation/sati), the power of samadhi(self absorption/trance), and the power of panna(divine knowledge sans. Pratyaksha gyan).

(1) "And what, bhikkhus, is the power of faith? Here, a noble disciple is endowed with faith. He places faith in the enlight enment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the worlds, unsurpassed trainer of. persons to be tamed, teacher of devas(angels/gods) and humans, the Enlight ened One, the Lord(Buddha).' This is called the power of faith.

(2) "And what is the power of energy(exertion/viriya)?: Here, a noble disciple has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities(Dhamma) and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities(Dhamma). This is called the power of energy(exertion/viriya).

(3) "And what is the power of moral shame? Here, a noble disciple has a sense of moral shame; he-is ashamed of bodily, verbal, and mental misconduct; he is ashamed [4] of acquiring bad, harmful(akusala) qualities(Dhamma). This is called the power of moral shame.

(4) "And what is the power of moral dread? Here, a noble dis ciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad, harmful(akusala) qualities(Dhamma). This is called the power of moral dread.

(5) "And what is the power of mindfulness(meditation/sati)? Here, a noble disciple is mindful(meditating/sati), possessing supreme mindfulness(meditation/sati) and alert ness, one who remembers and recollects what was done and said long ago. This is called the power of mindfulness(meditation/sati).

(6) "And what is the power of samadhi(self absorption/trance)? Here, secluded from sensual pleasures, secluded from harmful(akusala) states, a noble disciple enters and dwells in the first jhana(trance state) . . . [as in 5:14 §4] . . . the fourth jhana(trance state). This is called the power of samadhi(self absorption/trance).

(7) "And what is the power of panna(divine knowledge)? Here, a noble dis ciple is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the power of panna(divine knowledge).

"These, bhikkhus, are the seven powers."

[The verses are identical with those of 7:3]

5 Wealth in Brief (Samkhitta dhana sans. Sankshipt Dhana)
"Bhikkhus(monks), there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame, the wealth of moral dread, the wealth of learn ing, the wealth of generosity, and the wealth of panna(divine knowledge). [5] These are the seven kinds of wealth."

The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame and moral dread, the wealth of learning and generosity, with panna(divine knowledge), the seventh kind of wealth:

when one has these seven kinds of wealth, whether a woman or a man, they say that one is not poor, that one's life is not lived in vain.

Therefore an intelligent person, remembering the Buddhas' teaching, should be intent on faith and virtuous behavior confidence and vision of the Dhamma.

6 Wealth in Detail (Vitthatadhana sans. Vistar dhana)
"Bhikkhus(Monks), there are these seven kinds of wealth. What seven? The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame, the wealth of moral dread, the wealth of learn ing, the wealth of generosity, and the wealth of panna(divine knowledge).

(1) "And what, bhikkhus, is the wealth of faith? Here, a noble disciple is endowed with faith. He places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant . . . the Enlightened One, the Lord(Buddha).' This is called the wealth of faith.

(2) "And what is the wealth of virtuous behavior? Here, a noble disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual miscon duct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for slothfulness. This is called the wealth of virtuous behavior.

(3) "And what is the wealth of moral shame? Here, a noble disciple has a sense of moral shame; he is ashamed of bodily, ver bal, and mental misconduct; he is ashamed of acquiring bad, un beneficial(kusala) qualities(Dhamma). This is called the wealth of moral shame.

(4) "And what is the wealth of moral dread? Here, a noble dis ciple dreads wrongdoing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad, harmful(akusala) qualities(Dhamma). This is called the wealth of moral dread.

(5) "And what is the wealth of learning? [6] Here, a noble disciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teachings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. This is called the wealth of learning.

(6) "And what is the wealth of generosity? Here, a noble disciple dwells at home with a heart devoid of the stain of miserliness, freely generous, openhanded, delighting in relin quishment, one devoted to charity, delighting in giving and sharing. This is called the wealth of generosity.

(7) "And what is the wealth of panna(divine knowledge)? Here, a noble dis ciple is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. This is called the wealth of panna(divine knowledge).

"These, bhikkhus, are the seven kinds of wealth."

[The verses are identical with those of 7:5]

7 Ugga
Then Ugga the king's chief minister approached the Lord(Buddha) , paid homage to him, sat down to one side, and said:

"It's astounding and amazing, Bhante, how Migara of Rohana is so rich, with such great wealth and property."

"But how [7] rich is Migara of Rohana? How much wealth and property does he have?"

"He has a hundred thousand units of minted gold, 1456 not to mention silver."

"There is that kind of wealth, Ugga; this I don't deny. But that kind of wealth can be taken away by fire, water, kings, thieves, and displeasing heirs. However, Ugga, these seven kinds of wealth cannot be taken away by fire, water, kings, thieves, and displeasing heirs. What seven? The wealth of faith, the wealth of virtuous behavior, the wealth of moral shame, the wealth of moral dread, the wealth of learning, the wealth of generosity, and the wealth of panna(divine knowledge). These seven kinds of wealth cannot be taken away by fire, water, kings, thieves, and displeasing heirs."

[The verses are identical with those of 7:5]

8 Fetters (Samyojana)
"Bhikkhus(Monks), there are these seven fetters. 1457 What seven? The fetter of compliance, 1458 the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of lust(raag) for exis tence, and the fetter of ignorance. These are the seven fetters."

9 Abandoning (Pahana sans. Prahana)
"Bhikkhus(Monks), the brahmacariya(celibate holy life) is lived to abandon and eradicate seven fetters. What seven? [8] The fetter of compliance, the fet ter of aversion, the fetter of views, the fetter of doubt, the fet ter of conceit, the fetter of lust(raag) for existence(bhavo/cause for rebirth), and the fetter of ignorance. The brahmacariya(celibate holy life) is lived to abandon and eradicate these seven fetters.

"When a bhikklau has abandoned the fetter of compliance, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; when he has abandoned the fetter of aversion . . . the fetter of views . . . the fetter of doubt . . . the fetter of conceit . . . the fetter of lust(raag) for existence(bhavo/cause for rebirth) . the fetter of ignorance, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising, he is then called a bhikkhu who has cut off craving(tanha/trishna), stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."

10 Miserliness (Macchariya)
"Bhikkhus(Monks), there are these seven fetters. What seven? The fet ter of compliance, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of envy, and the fetter of miserliness. 1459 These are the seven fetters." [9]

11 Underlying Tendencies (1) (Anusaya1)
" Bhikkhu s, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust(raag), the underly ing tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust(raag) for existence(bhavo/cause for rebirth), and the underlying tendency to ignorance. These are the seven underly ing. tendencies."

12. Underlying Tendencies (2) (Anusaya2)
"Bhikkhus(Monks), the brahmacariya(celibate holy life) is lived to abandon and eradicate the seven underlying tendencies. What seven? The underlying tendency to sensual lust(raag), the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust(raag) for existence(bhavo/cause for rebirth), and the underlying tendency to ignorance. The brahmacariya(celibate holy life) is lived to abandon and eradicate these seven underlying tendencies.

"When a bhikkhu has abandoned the underlying tendency to sensual lust(raag), cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; when he has abandoned the underlying tendency to aversion . . . the underlying tendency to views . . . the underlying tendency to doubt . . . the underlying tendency to conceit . . . the underlying tendency to lust(raag) for existence(bhavo/cause for rebirth). . . the underlying tendency to ignorance, cut it off at the root, made it like a palm stump, oblit erated it so that it is no more subject to future arising, he is then called a bhikkhu without underlying tendencies, 1460 one who has cut off craving(tanha/trishna), stripped off the fetter, and by completely break ing through conceit, has made an end of suffering." [10]

13 Families (Kula)
"Bhikkhus(monks), possessing seven factors, a family that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with. 1461 What seven? (1) They do not rise up in an agreeable way. 1462 (2) They do not pay homage in an agreeable way. (3) They do not offer a seat in an agreeable way. (4) They hide what they have from one. (5) Even when they have much, they give little. (6) Even when they have excellent things, they give coarse things. (7) They give without respect, not respectfully. Possessing these seven factors, a fam ily that has not yet been approached is not worth approaching, or one that has been approached is not worth sitting with.

"Bhikkhus(Monks), possessing seven factors, a family that has not yet been approached is worth approaching or one that has been approached is worth sitting with. What seven? (1) They rise up in an agreeable way. (2) They pay homage in an agreeable way. (3) They offer a seat in an agreeable way. (4) They do not hide what they have from one. (5) When they have much, they give much. (6) When they have excellent things, they give excellent things. (7) They give, respectfully, not without respect. Possessing these seven factors, a family that has not yet been approached is worth approaching, or one that has been approached is worth sitting with."

14 Persons (Puggala )
"Bhikkhus(Monks), these seven persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential saluta tion, an unsurpassed field of merit for the world. What seven? The one liberated in both respects, the one liberated by panna(divine knowledge), the body witness, the one attained to view, the one liberated by faith, the Dhamma follower, and the faith follower. [11] These seven persons are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world." 1463

15 Similar to Those in Water (Udakupama)
"Bhikkhus(Monks), there are these seven kinds of persons found exist ing in the world similar to those in water. What seven? (1) Here, some person has gone under once and remains under. (2) Some person has risen up and then goes under. (3) Some person has risen up and stays there. (4) Some person has risen up, sees clearly, and looks around. (5) Some person has risen up and crosses over. (6) Some person has risen up and gained a firm foothold. (7) Some person has risen up, crossed over, and gone beyond, a brahmin who stands on high ground. 1464

(3 ) 'And how, bhikkhus, is a person one who has gone under once and remains under? Here, some person possesses exclu sively black, harmful(akusala) qualities(Dhamma). In this way a person is one who has gone under once and remains under.

(2) "And how is a person one who has risen up and then goes under? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] beneficial(kusala) qualities(Dhamma); good is a sense of moral shame in [cultivating] beneficial(kusala) qualities(Dhamma); good is moral dread in [cultivating] beneficial(kusala) qualities(Dhamma); good is energy(exertion/viriya) in [cultivating] beneficial(kusala) qualities(Dhamma); good is panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' However, his faith does not become stable or grow but rather diminishes. His sense of moral shame . . . moral dread . energy(exertion/viriya) . . . panna(divine knowledge) does not become stable or grow but rather diminishes. In this way a person is one who has risen up and then goes under.

(3) "And how is a person one who has risen up and stays put? [12] Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] beneficial(kusala) qualities(Dhamma) . . . good is panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' His faith neither diminishes nor grows; it just stays put. His sense of moral shame... his moral dread . . . his energy(exertion/viriya) . . . his panna(divine knowledge) neither diminishes nor grows; it just stays put. In this way a person is one who has risen up and stays put.

(4) "And how is a person one who has risen up, sees clearly, and looks around? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] beneficial(kusala) qualities(Dhamma) . . . good is panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' With the utter destruction of three fetters, this person is a stream-enterer(7 rebirths,sotapatti), no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment. It is in this way that a person is one who has risen up, sees clearly, and looks around.

(5) "And how is a person one who has risen up and is cross ing over? Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] beneficial(kusala) qualities(Dhamma) . . . good is panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' With the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion(moha), this person is a once-returner(1 rebirth,sakdagami) who, after coming back to this world only one more time, will make an end of suffer ing. It is in this way that a person is one who has risen up and is crossing over.

(6) "And how is a person one who has risen up and attained a firm foothold? Here, some person has risen up, [thinking]:

'Good is faith in [cultivating] beneficial(kusala) qualities(Dhamma). . . good is panna(divine knowledge) in [cultivating] beneficial(kusala) qualities(Dhamma).' With the utter destruction of the five lower fetters, he is of spontaneous rebirth, due to attain final nibbana(nirvana) there without returning from that world. It is in this way that a person is one who has risen up and gained a firm foothold.

(7) "And how is a person one who has risen up, crossed over, and gone beyond, a brahmin who stands on high ground? [13] Here, some person has risen up, [thinking]: 'Good is faith in [cultivating] beneficial(kusala) qualities(Dhamma); good is a sense of moral shame in [cultivating] beneficial(kusala) qualities(Dhamma); good is moral dread in [cultivating] beneficial(kusala) qualities(Dhamma); good is energy(exertion/viriya) in [cultivating] beneficial(kusala) qualities(Dhamma); good is panna(divine knowledge) in [cultivat ing] beneficial(kusala) qualities(Dhamma).' With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. It is in this way that a person is one who has risen up, crossed over, and gone beyond, a brahmin who stands on high ground.

"These, bhikkhus, are the seven kinds of persons found exist ing in the world similar to those in water."

16 Impermanence Meditator (Aniccanupassi sans. Anitya Anupashyayi)
"Bhikkhus(Monks), there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?

(1) "Here, bhikkhus, some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions), perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly. Con tinuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offer ings, worthy of reverential salutation, an unsurpassed field of merit for the world.

(2) "Again, some person dwells watching(in meditation/anupassi) imperma nence in all conditioned phenomena(sanharas/sanskaras/emotions), perceiving imperma nence, experiencing impermanence(aniccha/anitya), constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). For him the exhaustion of the taints and the exhaustion of life occur simultaneously. 1465 This is the second kind of person worthy of gifts. ..

(3) "Again, bhikkhus, some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions), perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly, con tinuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With [14] the utter destruction of the five lower fetters, he becomes an attainer of nibbana(nirvana) in the interval. 1466 This is the third kind of person worthy of gifts. . ..

(4) ". . . With the utter destruction of the five lower fetters, he becomes an attainer of nibbana(nirvana) upon landing. 1467 This is the fourth kind of person worthy of gifts. . ..

(5) "... With the utter destruction of the five lower fetters, he becomes an attainer of nibbana(nirvana) without exertion. 1468 This is the fifth kind of person worthy of gifts. ...

(6) "... With the utter destruction of the five lower fetters, he becomes an attainer of nibbana(nirvana) through exertion. This is the sixth kind of person worthy of gifts. . ..

(7) "Again, bhikkhus, some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in all conditioned phenomena(sanharas/sanskaras/emotions), perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly, con tinuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge): With the utter destruction of the five lower fetters, he becomes one bound upstream, heading toward the Akanittha realm. 1469 This is the seventh kind of per son worthy of gifts

"These, bhikkhus, are the seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

17 Suffering Meditator (Dukkhanupassi Sans. Dukkha Anupashyayi)
"Bhikkhus(Monks), there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?

(1) "Here, bhikkhus, some person dwells watching(in meditation/anupassi) suffering in all conditioned phenomena(sanharas/sanskaras/emotions), perceiving suffering, experiencing suffering, constantly, continuously, and unin terruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world."

[The rest as in 7:16, but based on watching(in meditation/anupassi) suffering in all conditioned phenomena(sanharas/sanskaras/emotions) .]

18 Non-Self Meditator (Anattanupassi sans. Anitya Anupashyayi)
"Bhikkhus(Monks), there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world: What seven?

(1) "Here, bhikkhus, some person dwells watching(in meditation/anupassi) non-self in all phenomena, 1471 perceiving non-self, experiencing non-self, constantly, continuously, and uninterruptedly focus ing on it with the mind, fathoming it with panna(divine knowledge). With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation, of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential saluta tion, an unsurpassed field of merit for the world."

[The rest as in 7:16, but based on watching(in meditation/anupassi) non-self in all phenomena(dhamma).]

19 Nibbana (sans. Nirvana)
"Bhikkhus(monks), there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?

"Here, bhikkhus, some person dwells watching(in meditation/anupassi) the happiness in nibbana(nirvana), perceiving such happiness, experienc ing such happiness, constantly, continuously, and uninterrupt edly focusing on it with the mind, fathoming it with panna(divine knowledge). With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

[The rest as in 7:16, but based on seeing the happiness in nibbana(nirvana).] [15]

20 Bases for Being Taintless (Niddhasavatthu)
"Bhikkhus(Monks), there are these seven bases for [being] taintless 1472 What seven?

"Here, (1) a bhikkhu has a keen desire to undertake the train ing and does not lose his fondness for undertaking the training in the future. (2) He has a strong desire to attend to the Dhamma and does not lose his fondness for attending to the Dhamma in the future, (3) He has a strong desire to remove vain wishes and does not lose his fondness for removing vain wishes in the future. 1473 (4) He has a strong desire for seclusion and does not lose his fondness for seclusion in the future. (5) He has a strong desire to arouse energy(exertion/viriya) and does not lose his fondness for arousing energy(exertion/viriya) in the future. (6) He has a strong desire for mindfulness(meditation/sati) and alertness and does not lose his fondness for mindfulness(meditation/sati) and alertness in the future. (7) He has a strong desire to penetrate by view and does not lose his fondness for penetrating by view in the future. These are the seven bases for [being] taintless.

21 Saarandada
[16] Thus have I heard. On one occasion the Lord(Buddha) was dwelling at Vesali at the Sarandada Shrine. Then a number of Licchavis approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) said this to them: "I will teach you, Licchavis, seven principles of non-decline. Listen and attend closely. I will speak." 1474

"Yes, Bhante," those Licchavis replied. The Lord(Buddha) said this:

"And what, Licchavis, are the seven principles of non decline?

(1) "Licchavis, as long as the Vajjis assemble often and hold frequent assemblies, only growth is to be expected for them, not decline.

(2) "As long as the Vajjis assemble in harmony, adjourn in harmony, and conduct the affairs of the Vajjis in harmony, only growth is to be expected for them, not decline.

(3) "As long as the Vajjis do not decree anything that has not been decreed or abolish anything that has already been decreed but undertake and follow the ancient Vajji principles as they have been decreed, only growth is to be expected for them, not decline.

(4) "As long as the Vajjis honor, respect, esteem, and venerate the Vajji elders and think they should be heeded, only growth is to be expected for them, not decline.

(5) "As long as the Vajjis do not abduct women and girls from their families and force them to live with them, only growth is to be expected for them not decline.

(6) "As long as the Vajjis honor, respect, esteem, and vener ate their traditional shrines, both those within [the city] 1475 and those outside, [17] and do not neglect the righteous oblations as given and done to them in the past, 1476 only growth is to be expected for them, not decline.

(7) "As long as the Vajjis provide righteous protection, shel ter, and guard for arahants, [with the intention]: 'How can those arahants who have not yet come here come to our realm, and how can those arahants who have already come dwell at ease here?' only growth is to be expected for them, not decline.

"Licchavis, as long as these seven principles of non-decline continue among the Vajjis, and the Vajjis are seen [established] in them, only growth is to be expected for them, not decline."

22 Vassakara [1477]
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Kajagaha on Mount Vulture Peak. Now on that occa sion King Ajatasattu Vedehiputta of Magadha wished to wage war against the Vajjis. He said thus: "As powerful and mighty as these Vajjis are will annihilate them, destroy them, bring calamity and disaster upon them."

Then King Ajatasattu addressed the chief minister of Magadha, the brahmin Vassakara: "Come, brahmin, go to the Lord(Buddha) and in my name pay homage to him with your head at his feet. Inquire whether he is fit and healthy, agile and strong, and feeling at ease. Say: 'Bhante, King Ajatasattu Vedehiputta of Magadha pays homage to the Lord(Buddha) with his head at your feet. He inquires whether you are fit and healthy, agile and strong, and feeling at ease' Then say thus: 'Bhante, King Ajatasattu wishes to wage war against the Vajjis. He says thus: 'As powerful and mighty as these Vajjis are, I will annihilate them, destroy them, bring calamity and disaster upon [18] them' Learn well how the Lord(Buddha) answers you and report it to me, for Tathagatas(Buddhas) do not speak falsely."

"Yes, sir," the brahmin Vassakara replied. Then he rose from his seat and went to the Lord(Buddha). He exchanged greetings with the Lord(Buddha), and when they had exchanged greetings and cordial talk, he sat down to one side and said:

"Master Gotama, King Ajatasattu Vedehiputta of Magadha pays homage to the Lord(Buddha) with his head at your feet. He inquires whether you are fit and healthy, agile and strong' and feeling at ease. Master Gotama, King Ajatasattu wishes to wage war against the Vajjis. He says thus: 'As powerful and mighty as these Vajjis are, I will annihilate them, destroy them, bring calamity and disaster upon them"

Now on that occasion the Venerable Ananda was standing behind the Lord(Buddha) fanning him. The Lord(Buddha) then addressed the Venerable Ananda:

(1) "Ananda, have you heard whether the Vajjis are assem bling often and holding frequent assemblies?"

"I have heard, Bhante, that they do so."

"Ananda, as long as the Vajjis assemble often and hold fre quent assemblies, only growth is to be expected for them, not decline.

(2) "Have you heard, Ananda, whether the Vajjis are assem bling in harmony, adjourning their meetings in harmony, and conducting the affairs of the Vajjis in harmony?"

"I have heard, Bhante, that they do so."

"Ananda, as long as the Vajjis assemble in harmony, [19] adjourn in harmony, and conduct the affairs of the Vajjis in harmony, only growth is to be expected for them, not decline.

(3) "Have you heard, Ananda, whether the Vajjis do not decree anything that has not been decreed and do not abolish anything that has already been decreed, but undertake and fol low the ancient Vajji principles as they have been decreed?"

"I have heard, Bhante, that they do so."

"Ananda, as long as the Vajjis do not decree anything that has not been decreed or abolish anything that has already been decreed but undertake and follow the ancient Vajji principles as they have been decreed, only growth is to be expected for them, not decline.

(4) "Have you heard, Ananda, whether the Vajjis honor, respect, esteem, and venerate the Vajji elders and think they should be heeded?"

"I have heard, Bhante, that they do so."

"Ananda, as long as the Vajjis honor, respect, esteem, and venerate the Vajji elders and think they should be heeded, only growth is to be expected for them, not decline.

(5) "Have you heard, Ananda, whether the Vajjis do not abduct women and girls from their families and force them to live with them?"

"I have heard, Bhante, that they don't."

"Ananda, as long as the Vajjis do not abduct women and girls from their families and force them to live with them, only growth is to be expected for them, not decline.

(6) "Have you heard, Ananda, whether the Vajjis honor, respect, esteem, and venerate their traditional shrines, both those within [the city] and those outside, and do not neglect the righteous oblations as given and done to them in the past?"

"I have heard, Bhante, that they do so."

"Ananda, as long as the Vajjis [20] honor/respect, esteem, and venerate their traditional shrines, both those within [the city] and those outside, and do not neglect the righteous obla tions as given and done to them in the past, only growth is to be expected for them, not decline.

(7) "Have you heard, Ananda, whether the Vajjis provide righteous protection, shelter, and guard for arahants, [with the intention]: 'How can those arahants who have not yet come here come to our realm, and how can those arahants who have already come dwell at ease here?'"

"I have heard, Bhante, that they do so."

"Ananda, as long as the Vajjis provide righteous protection, shelter, and guard for arahants, [with the intention]: 'How can those arahants who have not yet come here come to our realm' and how can those arahants who have already come dwell at ease here?' only growth is to be expected for them, not decline."

Then the Lord(Buddha) addressed the brahmin Vassakara, the chief minister of Magadha: "On one occasion, brahmin, I was dwelling at Vesali at the Sarandada Shrine. There I taught the Vajjis these seven principles of non-decline. As long as these seven principles of non-decline continue among the Vajjis, and the Vajjis are seen [established] in them, only growth is to be expected for them, not decline."

When this was said, the brahmin Vassakara said this to the Lord(Buddha): "If, Master Gotama, the Vajjis were to observe even one among these principles of non-decline, only growth would be expected for them, not decline. What can be said if they observe all seven? King Ajatasattu Vedehiputta of Magadha, Master Gotama, cannot take the Vajjis by war, except [21] through treachery or internal dissension. And now Master Gotama, we must be going. We are busy and have much to do."

"You may go, brahmin, at your own convenience."

Then the brahmin Vassakara, the chief minister of Magadha, having delighted and rejoiced in the Lord(Buddha)'s words, rose from his seat and left.

23 Non-Decline (1) (Pathamasattaka)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Rajagaha on Mount Vulture Peak. There the Lord(Buddha) addressed the bhikkhus:

"Bhikkhus(Monks), I will teach you seven principles of non-decline. Listen and attend closely. I will speak." 1478

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the seven principles of non decline?

(1) "As long as the bhikkhus assemble often and hold fre quent assemblies, only growth is to be expected for them, not decline.

(2) "As long as the bhikkhus assemble in harmony, adjourn in harmony, and conduct the affairs of the Sangha in harmony, only growth is to be expected for them, not decline.

(3) "As long as the bhikkhus do not decree anything that has not been decreed or abolish anything that has already been decreed, but undertake and follow the training rules as they have been decreed, only growth is to be expected for them, not decline.

(4) "As long as the bhikkhus honor, respect, esteem, and ven erate those bhikkhus who are elders, of long standing, long gone forth[into hermit life], fathers and guides of the Sangha, and think they should be heeded, only growth is to be expected for them, not decline,

(5) "As long as the bhikkhus do not come under the control of arisen craving(tanha/trishna) that leads to renewed existence(bhavo/cause for rebirth), only growth is to be expected for them, not decline.

(6) "As long as the bhikkhus are intent on forest lodgings, [22] only growth is to be expected for them, not decline.

(7) "As long as the bhikkhus each individually establish mindfulness(meditation/sati) [With the intention]: 'How can Well-behaved fel low monks who have not yet come here come, and how can well-behaved fellow monks who are already here dwell at ease?' only growth is to be expected for them, not decline.

"Bhikkhus(Monks), as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline."

24 Non-Decline (2) (Dutiyasattaka)
"Bhikkhus(monks), I will teach you seven principles of non-decline. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the seven principles of non decline?

(1) "As long as the bhikkhus do not delight in work, do not take delight in work, are not devoted to delight in work, only growth is to be expected for them, not decline. (2) As long as the bhikkhus do not delight in talk . . . (3) . . . do not delight in sleep . . . (4) . . . do not delight in company . . . (5) . . . do not have evil desires and come under the control of evil desires . . . (6) . . . do not associate with bad friends, bad companions, bad com rades . . . (7) . . . do not come to a stop midway [in their develop ment] on account of some minor achievement of distinction, 1479 only growth is to be expected for them, not decline.

"Bhikkhus(Monks), as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline.' 7

25 Non-Decline (3) (Tatiyasattaka)
"Bhikkhus(monks), I will teach you seven principles of non-decline. Listen and attend closely; I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this: [23]

"And what, bhikkhus, are the seven principles of non decline?

(1) "As long as the bhikkhus are endowed with faith, only growth is to be expected for them, not decline. (2) As long as they have a sense of moral shame . . . (3).. . .have moral dread . (4) . . . are learned ... (5) ... are energetic . . . (6) . . . are mindful(meditating/sati) . . . (7) . . . are wise, only growth is to be expected for them, not decline.

"Bhikkhus(Monks), as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline."

26 Non-Decline (4) (Bojjhanga sans. Bodhyang)
"Bhikkhus(Monks), I will teach you seven principles of non-decline. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the seven principles of non decline? (1) As long as the bhikkhus develop the enlightenment factor of mindfulness(meditation/sati), only growth is to be expected for them, not decline. (2) As long as they develop the enlightenment factor of discrimination of phenomena(dhamma). . . (3) . . . the enlighten ment factor of energy(exertion/viriya) . . . (4) . . . the enlightenment factor of bliss(piti) . . . (5) . . . the enlightenment factor of tranquility(passaddhi) . . . (6) . . . the enlightenment factor of samadhi(self absorption/trance) . . . (7) . . . the enlighten ment factor of indifference(withdrawing within/upekkha), only growth is to be expected for them, not decline.

"Bhikkhus(Monks), as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline.' 7 [24]

27 Non-Decline (5)
"Bhikkhus(monks), I will teach you seven principles of non-decline. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the seven principles of non-decline? (1) As long as the bhikkhus develop the perception(sanna/sangya) of imperma nence, only growth is to be expected for them, not decline. (2) As long as they develop the perception(sanna/sangya) of non-self . . . (3) . . . the perception(sanna/sangya) of unattactiveness . . . (4) . . . the perception(sanna/sangya) of dan ger, . . (5) , . . the perception(sanna/sangya) of abandoning . . . (6) . . . the perception(sanna/sangya) of dispassion(viraga) . . . (7) . . . the perception(sanna/sangya) of cessation, only growth is to be expected for them, not decline. 1480

"Bhikkhus(Monks), as long as these seven principles of non-decline continue among the bhikkhus, and the bhikkhus are seen [established] in them, only growth is to be expected for them, not decline."

28 A Trainee's Decline (Parihani1)
"Bhikkhus(Monks), these seven qualities lead to the decline of a bhikkhu who is a trainee. What seven? Delight in work, delight in talk, delight in sleep, delight in company, not guarding the doors of the sense faculties, lack of moderation ih eating; and when there are matters pertaining to the Sangha that are [to be dealt with] in the Sangha, the bhikkhu who is a trainee does not reflect thus: 1481 'There are in the Sangha elders of long standing, long gone forth[into hermit life], responsible, who will take responsibility for that [work].' He himself undertakes them. 1482 These seven qualities lead to the decline of a bhikkhu who is a trainee.

"Bhikkhus(Monks), these seven qualities lead to the non-decline of a bhikkhu who is a trainee. What seven? [25] Not taking delight in work, not taking delight in talk, not taking delight in sleep, not taking delight in company, guarding the doors of the sense faculties, moderation in eating; and when there are matters pertaining to the Sangha that are [to be dealt with] in the Sangha, the bhikkhu who is a trainee reflects thus: 'There are in the Sangha elders of long standing, long gone forth[into hermit life], respon sible, who will take responsibility for that [work].' He does not himself undertake them. These seven qualities lead to the non decline of a bhikkhu who is a trainee."

29 Decline (Parihani2)
"Bhikkhus(Monks), these seven things lead to the decline of a lay follower. What seven? (1) He stops seeing bhikkhus; (2) he neglects listening to the good Dhamma; (3) he does not train in the higher virtuous behavior; (4) he is full of suspicion toward bhikkhus, whether they be elders, newly ordained, or of middle standing; (5) he listens to the Dhamma with a mind bent on criticism, seeking to find faults with it; (6) he seeks a person worthy of offerings among outsiders; (7) he first does [merito rious] deeds there. 1483 These seven things lead to the decline of a lay follower.

"Bhikkhus(Monks), these seven things lead to the non-decline of a lay follower. What seven? (1) He does not stop seeing bhikkhus; (2) he does not neglect listening to the good Dhamma; (3) he trains in the higher virtuous behavior; (4) he is full of confidence in bhikkhus, whether they be elders, newly ordained, or of middle standing; (5) he listens to the Dhamma with a mind that is not bent on criticism, not seeking to find faults with it; (6) he does not seek a person worthy of offerings among outsiders; (7) he first does [meritorious] deeds here. These seven things lead to the non-decline of a lay follower." 1484 [26]

The lay follower who stops seeing [bhikkhus] who have developed themselves, [who stops] hearing the noble ones' teachings, and does not train in the higher virtue; whose suspicion toward the bhikkhus is ever on the increase; who wants to listen to the good Dhamma with a mind bent on criticism; the lay follower who seeks one worthy of offerings among outsiders and first undertakes to do meritorious deeds toward them: these seven well-taught principles describe what leads to decline. A lay follower who resorts to them falls away from the good Dhamma.

The lay follower who does not stop seeing [bhikkhus] who have developed themselves, who listens to the noble ones' teachings, and trains in the higher virtue; whose confidence in the bhikkhus is ever on the increase; who wants to listen to the good Dhamma with a mind not bent on criticism; the lay follower who seeks none worthy of offerings among outsiders; but who here first undertakes to do meritorious deeds: these seven well-taught principles describe what leads to non-decline. A lay follower who resorts to them does not fall away from the good Dhamma.

30 Peril 1485 (Vipatti)
"Bhikkhus(monks), there are these seven perils of a lay follower. What seven? . . . [as in 7:29] . . . Bhikkhus, there are these seven wealths of a lay follower. What seven? . . . [as in 7:29] . . . These are the seven wealths of a lay follower."

31 Ruin (Parabhava)
"Bhikkhus(Monks), there are these seven ruins for a lay follower. What seven? . . . [as in 7:29] . . . Bhikkhus, there are these seven victo ries for a lay follower. What seven? . . . [as in 7:29] . . . These are the seven victories for a lay follower." [27]

[The verses are identical with those in 7:29]

32 Alertfulness 1486 (Appamadagarava)
Then, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta's Grove, [28] approached the Lord(Buddha), paid homage to him, stood to one side, and said to the Lord(Buddha):

"Bhante, there are these seven qualities that lead to the non decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, rever ence for the training, reverence for samadhi(self absorption/trance), reverence for alertfulness, and reverence for hospitality. These seven quali ties lead to the non-decline of a bhikkhu"

This is what that devta(angel) said. The Teacher agreed. Then that devta(angel), [thinking]: "The Teacher agrees with me," paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and disappeared right there.

Then, when the night had passed, the Lord(Buddha) addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven quali ties that lead to the non-decline of a bhikkhu. What seven? Rev erence for the Teacher . . .and reverence for hospitality. These seven qualities lead to the non-decline of a bhikkhu." This is what that devta(angel) said. Then that devta(angel) paid homage to me, cir cumambulated me keeping the right side toward me, and dis appeared right there."

Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward samadhi(self absorption/trance), ardent, deeply respectful toward the training; respectful toward alertfulness, holding hospitality in reverence: this bhikkhu cannot fall away, but is close to hibbana.

33 Moral Shame 1487 (Hirigarava)
"Last night, bhikkhus, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta"s Grove, [29] approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for tire training, reverence for samadhi(self absorption/trance). reverence for a sense of moral shame, and reverence for moral dread. These seven qualities lead to the non-decline of a bhik khu.' This is what that devta(angel) said. Then the devta(angel) paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."

Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward samadhi(self absorption/trance), ardent, deeply respectful toward the training; endowed with moral shame and moral dread, deferential and reverential: such a one cannot fall away but is close to nibbana(nirvana).

34 Easy to Correct (1) (Sovacassata1)
"Last night, bhikkhus, when the night had advanced, a certain devta(angel) of. stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for samadhi(self absorption/trance), being easy to correct, and good friendship. These seven qualities lead to the non-decline of a bhikkhu.' This is what that devta(angel) said. Then the devta(angel) paid homage to me, circumambulated me keep ing the right side toward me, and disappeared right there."

Respectful toward the Teacher, respectful toward the Dhamma, deeply revering the Sangha, respectful toward samadhi(self absorption/trance), ardent, deeply respectful toward the training; cultivating good friends, being easy to correct, deferential and reverential: such a one cannot fall away but is close to nibbana(nirvana). [30]

35 Easy to Correct (2) 1488 (Sovacassata2)
"Last night, bhikkhus, when the night had advanced, a certain devta(angel) of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said to me: 'Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Sangha, reverence for the training, reverence for samadhi(self absorption/trance), being easy to correct, and good friendship. These seven qualities lead to the non-decline of a bhikkhu.' This is what that devta(angel) said. Then the devta(angel) paid homage to me, circumambulated me keep ing the right side toward me and disappeared right there."

When this was Said, the Venerable Sariputta said to the Lord(Buddha):

"Bhante, I understand in detail the meaning of this statement that the Lord(Buddha) has spoken in brief to be as follows. Here, a bhikkhu himself reveres the Teacher and speaks in praise of reverence for the Teacher; he encourages other bhikkhus who do not revere the Teacher to develop reverence for the Teacher and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who revere the Teacher. He himself reveres the Dhamma . . . reveres the Sangha . . . reveres the train ing . . . reveres samadhi(self absorption/trance) ... is easy to correct . . . has good friends and speaks in praise of good friendship; he encourages other bhikkhus who do not have good friends to find good friends and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who have good friends. It is in such a way, Bhante, that I understand in detail the meaning of this statement that the Lord(Buddha) has spoken in brief."

[The Lord(Buddha) said:] "Good, good, Sariputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way."

[The Buddha here repeats the whole statement of Sariputta, ending:] [31]

"It is in such a way, Sariputta, that the meaning of this state ment that I spoke in brief should be understood in detail."

36 A Friend (1) 1489 (Mitta1 sans. Mitra)
"Bhikkhus(monks), one should associate with a friend who possesses seven factors. What seven? (1) He gives what is hard to give. (2) He does what is hard to do. (3) He patiently endures what is hard to endure. (4) He reveals his secrets to you. (5) He pre serves your secrets. (6) He does not forsake you when you are in trouble. (7) He does not roughly despise you. 1490 One should associate with a friend who possesses these seven factors."

A friend gives what is hard to give, and he does what is hard to do. He forgives you your harsh words and endures what is hard to endure.

He tells you his secrets, yet he preserves your secrets. He does not forsake you in difficulties, nor does he roughly despise you.

The person here in whom these qualities are found is a friend. One desiring a friend should resort to such a person. [32]

37 A Friend (2) (Mitta1 sans. Mitra)
"Bhikkhus(Monks), one should associate with a bhikkhu friend who possesses seven qualities; one should resort to him and attend on him even if he dismisses you. What seven? (1) He is pleas ing and agreeable; (2) he is respected and (3) esteemed; (4) he is a speaker; 1491 (5) he patiently endures being spoken to; (6) he gives deep talks; and (7) he does not enjoin one to do what is wrong."

He is dear, respected, and esteemed, a speaker and one who endures speech; he gives deep talks and does not enjoin one to do what is wrong.

The person here in whom these qualities are found is a friend, benevolent and compassionate. Even if one is dismissed by him, one desiring a friend should resort to such a person.

38 Analytical Knowledges (1) (Patisambhida1)
"Bhikkhus(Monks), when he possesses seven qualities, a bhikkhu might soon realize for himself with direct knowledge(abhinna) the four ana lytical knowledges and acquire mastery over them. 1492 What seven?

"Here, (1) a bhikkhu understands as it really is: 'This is mental sluggishness in me.' 1493 (2) Or when the mind is constricted internally, he understands as it really is: 'My mind is constricted internally.' (3) Or when his mind is distracted externally, he understands as it really is: 'My mind is distracted externally.' 1494 (4) He knows sensations(vedana) as they arise, as they remain present, as they disappear; (5) he knows perceptions(sanna/sangya) as they arise, as they remain present, [33] as they disappear; (6) he knows thoughts as they arise, as they remain present, as they disappear. 1495 (7) Then, among qualities suitable and unsuitable, inferior and superior, dark and bright along with their counterparts, he has grasped the mark well, attended to it well, reflected upon it well, and penetrated it well with panna(divine knowledge). 1496 When he possesses these seven qualities, a bhikkhu might soon realize for himself with direct knowledge(abhinna) the four analytical knowledges and acquire mastery over them."

39 Analytical Knowledges (2) 1497 (Patisambhida2)
"Bhikkhus(Monks), when he possessed seven qualities, Sariputta real ized for himself with direct knowledge(abhinna) the four analytical knowledges and acquired mastery over them. What seven?

"Here, (1) Sariputta understood as it really is: 'This is mental sluggishness in me.' 1498 (2) Or when the mind was constricted internally, he understood as it really is: 'My mind is constricted internally.' (3) Or when his mind was distracted externally, he understood as it really is: 'My mind is distracted externally.' (4) For him, sensations(vedana) were known as they arose, as they remained present, as they disappeared; (5) perceptions(sanna/sangya) were known as they arose, as they remained present, as they disappeared; (6) thoughts were known as they arose, as they remained present, as they disappeared. (7) Then, among qualities suitable and unsuitable, inferior and superior, dark and bright along with their counterparts, he took up the mark well, attended to it well, reflected upon it well, and penetrated it well with panna(divine knowledge). When he possessed these seven qualities, Sariputta realized for himself with direct knowledge(abhinna) the four analytical knowledges and acquired mastery over them." [34]

40 Mastery (1) (Vasa1)
"Bhikkhus(Monks), possessing seven qualities, a bhikkhu(monk) exercises mastery over his mind and is not a servant of his mind. What seven? Here, (1) a bhikkhu is skilled in samadhi(self absorption/trance), (2) skilled in the attainment of samadhi(self absorption/trance), (3) skilled in the duration of samadhi(self absorption/trance), (4) skilled in emergence from samadhi(self absorption/trance), (5) skilled in fitness for samadhi(self absorption/trance), (6) skilled in the area of samadhi(self absorption/trance), and (7) skilled in resolution regarding samadhi(self absorption/trance). 1499 Possessing these seven qualities, a bhikkhu exercises mastery over his mind, and is not a servant of his mind."

41 Mastery (2) 1500 (Vasa2)
"Bhikkhus(Monks), possessing seven qualities, Sariputta exercises mastery over his mind and is not a servant of his mind. What seven? Here, (1) Sariputta is skilled in samadhi(self absorption/trance), (2) skilled in the attainment of samadhi(self absorption/trance), (3) skilled in the duration of samadhi(self absorption/trance), (4) skilled in emergence from samadhi(self absorption/trance), (5) skilled in fitness for samadhi(self absorption/trance), (6) skilled in the area of samadhi(self absorption/trance), and (7) skilled in resolution regarding samadhi(self absorption/trance). Possessing these seven qualities, Sariputta exercises mas tery over his mind and is not a servant of his mind."

42 Bases for [Being] Elder (1) (Niddasa1)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Venerable Sariputta dressed, took his bowl and robe, and entered Savatthi for alms. It then occurred to him: [35] "It is still too early to walk for alms in Savatthi. Let me go to the park of the ascetics of other sects. "

Then the Venerable Sariputta went to the park of the wander ers of other sects. He exchanged greetings with those ascetics and, when they had concluded their greetings and cordial talk, sat down to one side. Now on that occasion those ascetics had assembled and were sitting together when this conversa tion arose among them: "Friends, anyone at all who lives the complete and purified brahmacariya(celibate holy life) for twelve years is fit to be called a bhikkhu who is taint-less"

Then the Venerable Sariputta neither delighted in nor rejected the statement of those ascetics, but rose from his seat and left, [thinking]: "I shall find out what the Lord(Buddha) has to say about this statement."

Then, when the Venerable Sariputta had walked for alms in Savatthi, after his meal, on returning from his alms round, he approached the Lord(Buddha), paid homage to him, and sat down to one side. [He here reports verbatim the entire course of events and asks:] [36] "Is it possible, Bhante, in this Dhamma and discipline to describe a bhikkhu as taint-less by the mere counting of years?"

"In this Dhamma(path) and discipline, Sariputta, it isn't possible to describe a bhikkhu as taint-less by the mere counting of years. There are, Sariputta, these seven bases for [being] taint-less that I have proclaimed after realizing them for myself with direct knowledge. 1501 What seven? Here, (1) a bhikkhu has a keen desire to undertake the training and does hot lose his fondness for undertaking the training in the future. (2) He has a strong desire to attend to the Dhamma and does not lose his fondness for attending to the Dhamma in the future. (3) He has a strong desire to remove vain wishes and does not lose his fondness for removing vain wishes in the future. (4) He has a strong desire for seclusion and does not lose his fondness for seclusion in the future. (5) He has a strong desire to arouse energy(exertion/viriya) and does not lose his fondness for arousing energy(exertion/viriya) in the future. (6) He has a strong desire for mindfulness(meditation/sati) and alertness and does not lose his fondness for mindfulness(meditation/sati) and alertness in the future. (7) He has a strong desire to penetrate by view and does not lose his fondness for penetrating by view in the future. These are the seven bases for [being] taint-less that I have proclaimed after realizing them for myself with direct knowledge(abhinna).

"Sariputta, if a bhikkhu possesses these seven bases for [being] 'taint-less,' then, if he lives the complete and pure spiri tual life for twelve years, he is fit to be called 'taint-less.' If, too, he lives the complete and pure brahmacariya(celibate holy life) for twenty-four years, he is [37] fit to be called 'taint-less.' If, too, he lives the complete and pure brahmacariya(celibate holy life) for thirty-six years, he is fit to be called 'taint-less.' If, too, he lives the complete and pure brahmacariya(celibate holy life) for forty -eight years, he is fit to be called 'taint-less.'"

43 Bases for [Being] "Taint-less" (2) (Niddasa2)
Thus have I heard. On one occasion the Lord(Buddha) was dwelling at Kosambi in Ghosita's Park. Then, in the morning, the Venerable Ananda dressed, took his bowl and robe, and entered Kosambi for alms. It then occurred to him: "It is still too early to walk for alms in Kosambi. Let me go to the park of the ascetics of other sects."

Then the Venerable Ananda went to the park of the ascetics of other sects:. . . [as in 7:42, substituting Ananda for Sariputta and Kosambi for Savatthi] [38]. . . "Is it possible, Bhante, in this Dhamma and discipline to describe a bhikkhu as 'taint-less' by the mere counting of years?" .

"In this Dhamma and discipline, Ananda, it isn't possible to describe a bhikkhu as 'taint-less' by the mere counting of years. There are, Ananda, these seven bases for [being] 'taint-less'" that I have proclaimed after realizing them, for myself with direct knowledge. What seven? Here, a bhikkhu has (1) faith, (2) a sense of moral shame, (3)moral dread; (4) he is learned, (5) energetic, (6) mindful(meditating/sati), and (7) wise. These are the seven bases for [being] 'taint-less' that I have proclaimed after realizing them for myself with direct knowledge(abhinna). [39]

"Ananda, if a bhikkhu possesses these seven bases for [being] 'taint-less,' then, if he lives the complete and pure brahmacariya(celibate holy life) for twelve years, he is fit to be called 'taint-less.' If, too, he lives the complete and pure brahmacariya(celibate holy life) for twenty-four years, he is fit to be called 'taint-less.' If, too, he lives the complete and pure brahmacariya(celibate holy life) for thirty-six years, he is fit to be called 'taint-less.' If, too, he lives the complete and pure brahmacariya(celibate holy life) for forty-eight years, he is fit to be called 'taint-less.'"

44 Seven Stations (Sattavinnanatthiti sans. Sapt-vigyan-sthiti)
"Bhikkhus(Monks), there are these seven stations for consciousness. 1502 What seven?

(1) "There are, bhikkhus, beings that are different in body and different in perception(sanna/sangya), such as humans, some devas(angels/gods), and some in the lower world. This is the first station for conscious ness. 1503 [40]

(2) "There are beings that are different in body but identical in perception(sanna/sangya), such-as the devas(angels/gods) of-Brahma's company that are reborn through the first [jhana]. This is the second station for consciousness. 1504

(3) "There are beings that are identical in body but different in perception(sanna/sangya), such as the devas(angels/gods) of streaming radiance. This is the third station for consciousness. 1505

(4) "There are beings that are identical in body and identical in perception(sanna/sangya), such as the devas(angels/gods) of refulgent glory. This is the fourth station for consciousness. 1506

(5) "There are beings that, with the complete surmounting of perceptions(sanna/sangya) of forms, with the passing away of perceptions(sanna/sangya) of sensory impingement, with non-attention to perceptions(sanna/sangya) of diversity, [perceiving] 'space is infinite,' belong to the sphere(ayatana) of the infinity of space. This is the fifth station for consciousness.

(6) "There are beings that, by completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infi nite,' belong to the sphere(ayatana) of the infinity of consciousness. This is the sixth station for consciousness.

(7) "There are beings that, by completely surmounting the base of the infinity of consciousness, [perceiving] 'there is noth ing' belong to the sphere(ayatana) of nothingness. This is the seventh sta tion for consciousness.

"These, bhikkhus, are the seven stations for conscious ness." 1507

45 Samadhi Accessories (Samadhiparikkhara)
"There are, bhikkhus, these seven accessories of samadhi(self absorption/trance). What seven? Right view, right intention, right speech, right action, right livelihood, right effort, and right meditation(sati/mindfulness). One-pointedness of mind(ekaggacitta sans. ekagracitta) equipped with these seven factors is called noble right samadhi(self absorption/trance) 'with its supports' and 'with its accessories.'" 1508 [41]

46 Fires (Aggi sans. Agni)
"Bhikkhus(Monks), there are these seven fires. What seven? The fire of lust(raag), the fire of hatred, the fire of delusion(moha), the fire of those worthy of gifts, the householder's fire, the fire of those worthy of offerings, the wood fire. These are the seven fires." 1509

47 Fire Sacrifice (Aggi2 Sans. Agni)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the brahmin Uggatasarira had made arrangements for a great sac rifice. Five hundred bulls had been led to the post 1510 for the sacrifice. Five hundred bullocks. . . Five hundred heifers — Five hundred goats. . . Five hundred rams had been led to the post for the sacrifice.

Then the brahmin Uggatasarira approached the Lord(Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord(Buddha):

"I have heard, Master Gotama, that the kindling of the sacri ficial fire and the raising of the sacrificial post are of great fruit and benefit."

"I too, brahmin, have heard this."

A second time ... A third time the brahmin Uggatasarira said to the Lord(Buddha): "I have heard. Master Gotama, that the kin dling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit."

"I too, brahmin, have heard this."

"Then [42] Master Gotama and I are in complete and total agreement."

When this was said, the Venerable Ananda said to the brah min Uggatasarira: "Brahmin, Tathagatas(Buddhas) should not be asked thus: 'I have heard. Master Gotama, that the kindling of the sacrificial fire and the raising of the sacrificial post are of great fruit and benefit' Tathagatas(Buddhas) should be asked: 'Bhante, I want to kindle the sacrificial fire and raise the sacrificial post. Let the Lord(Buddha) exhort me and instruct me in a way that will lead to my welfare and happiness for a long time"

Then the brahmin Uggatasarira said to the Lord(Buddha): "Master Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. Let Master Gotama exhort me and instruct me in a way that will lead to my welfare and happiness for a long time."

"Brahmin, one kindling the sacrificial fire and raising the sac rificial post, even before the sacrifice, raises three knives that are harmful(akusala) and have suffering as their outcome and result. What three? The bodily knife, the verbal knife, and the mental knife.

"Brahmin, one kindling the sacrificial fire and raising the sac rificial post, even before the sacrifice, arouses such a thought as this: 'Let so many bulls be slain in sacrifice! Let so many bullocks ... so many heifers ... so many goats ... so many rams be slain in sacrifice!' Though he [thinks], 'Let me do merit' he does demerit. Though he [thinks], 'Let me do what is beneficial(kusala) some' he does what is harmful(akusala). Though he [thinks], 'Let me seek the path to a good destination,' he seeks the path to a bad destination. One kindling the sacrificial fire and [43] rais ing the sacrificial post, even before the sacrifice, raises this first knife, the mental one, which is harmful(akusala) and has suffering as its outcome and result.

"Again, brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, utters such speech as this: 'Let so many bulls be slain in sacrifice! Let so many bullocks ... so many heifers ... so many goats ... so many rams be slain in sacrifice!' Though he [thinks], 'Let me do merit' he does demerit. Though he [thinks], 'Let me do what is beneficial(kusala) some,' he does what is harmful(akusala). Though he [thinks], 'Let me seek the path to a good destination' he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this second knife, the verbal one, which is harmful(akusala) and has suffering as its outcome and result.

"Again, brahmin, one kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, first undertakes the preparations to slay the bulls in sacrifice. He first under takes the preparations to slay the bullocks in sacrifice ... to slay the heifers in sacrifice to slay the goats in sacrifice ... to slay the rams in sacrifice. Though he [thinks], 'Let me do merit' he does demerit. Though he [thinks], 'Let me do what is beneficial(kusala) some,' he does what is harmful(akusala). Though he [thinks], 'Let me seek the path to a good destination,' he seeks the path to a bad destination. One kindling the sacrificial fire and raising the sacrificial post, even before the sacrifice, raises this third knife, the bodily one, which is harmful(akusala) and has suffering as its outcome and result.

"Brahmin, one kindling the sacrificial fire and raising the sac rificial post, even before the sacrifice, raises these three knives that are harmful(akusala) and have suffering as their outcome and result.

(1)— (3) "There are, brahmin, these three fires that should be abandoned and avoided and should not be cultivated. What three? [44] The fire of lust(raag), the fire of hatred, and the fire of delusion(moha).

(1) "And why should the fire of lust(raag) be abandoned and avoided and not be cultivated? One excited by lust(raag), overcome by lust(raag), with mind obsessed by it, engages in misconduct by body, speech, and mind. As a consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. Therefore this fire of lust(raag) should be abandoned and avoided and should not be cultivated.

(2) — (3) "And why should the fire of hatred . . . the fire of delu sion be abandoned and avoided and not be cultivated? One who is deluded, overcome by delusion(moha), with mind obsessed by it, engages in misconduct by body, speech, and mind. As a consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. Therefore this fire of delusion(moha) should be aban doned and avoided and should not be cultivated.

"These are the three fires that should be abandoned and avoided and should not be cultivated.

(4)— (6) "There are, brahmin, these three fires that should be properly and happily maintained, having honored, respected, esteemed, and venerated them. What three? [45] The fire of those worthy of gifts, the householder's fire, and the fire of those worthy of offerings.

(4) "And what is the fire of those worthy of gifts? One's mother and father are called the fire of those worthy of gifts. For what reason? Because it is from them that one has originated and come to be. 3511 Therefore, this fire of those worthy of gifts should be properly and happily maintained, having honored, respected, esteemed, and venerated it.

(5) "And what is the householder's fire? One's children, wife, slaves, servants, and workers are called the householder's fire. Therefore, this householder's fire should be properly and hap pily maintained, having honored, respected, esteemed, and venerated it.

(6) "And what is the fire of those worthy of offerings? Those ascetics and brahmins who refrain from intoxication and slothfulness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbana(nirvana) are called the fire of those worthy of offerings. Therefore, this fire of those worthy of offerings should be properly and happily maintained, having honored, respected, esteemed, and vener ated it.

"These, brahmin, are the three fires that should be properly and happily maintained, having honored, respected, esteemed, and venerated them.

(7) "But, brahmin, this wood fire should at certain times be ignited, at certain times be looked upon with indifference(withdrawing within/upekkha), at cer tain times be extinguished, and at certain times be put aside."

When this was said, the brahmin Uggatasarlra said to the Lord(Buddha): "Excellent, Master Gotama! Excellent, Master Gotama! . . . [as in 6:38] ... . Let Master Gotama consider me a lay follower who from today [46] has gone for refuge for life. Mas ter Gotama, I set free the five hundred bulls and allow them to live. I set free the five hundred bullocks and allow them to live. I set free the five hundred heifers and allow them to live. I set free the five hundred goats and allow them to live. I set free the five hundred rams and allow them to live. Let them eat green grass, drink cool water, and enjoy a cool breeze."

48 Cognitions/Perceptions (1) (Sanna1 sans. Sangya)
"Bhikkhus(monks), these seven cognitions/perceptions(sanna/sangya), when developed and cul tivated, are of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as their goal. What seven? The perception(sanna/sangya) of unattractivehess, the perception(sanna/sangya) of death, the perception(sanna/sangya) of the repulsiveness of food, the perception(sanna/sangya) of non delight in the entire world, the perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of suffering in the impermanent, and the per ception of non-self in what is suffering. These seven perceptions(sanna/sangya), when developed and cultivated, are of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as their goal."

49 Perceptions (2) (Sanna2 sans. Sangya)
"Bhikkhus(Monks), these seven perceptions(sanna/sangya), when developed and cul tivated, are of great fruit and benefit, culminating in the death less, having the deathless(amata/amrit) as their goal. What seven? The perception(sanna/sangya) of unattractiveness, the perception(sanna/sangya) of death, the perception(sanna/sangya) of the repulsiveness of food, the perception(sanna/sangya) of non delight in the entire world, the perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of suffering in the impermanent, and the per ception of non-self in what is suffering. These seven perceptions(sanna/sangya), tions, when developed and cultivated, are of great fruit and culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as their goal.

(1) "It was said: 'The perception(sanna/sangya) of unattractiveness, bhik khus, when developed and cultivated, is of great fruit and ben efit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of unattractiveness, his mind shrinks away from sexualintercourse, [47] turns back from it, rolls away from it, and is not drawn toward it, and either indifference(withdrawing within/upekkha) or revul sion becomes settled in him. Just as a cock's feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to sexual intercourse when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of unattractiveness.

"If, when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of unattractiveness, his mind inclines to sexual intercourse, or if he does not turn away from it, 1512 he should understand: 'I have not developed the perception(sanna/sangya) of unattrac tiveness; there is no distinction between my earlier condition and my present one; 1513 I have not attained the fruit of develop ment.' Thus he completely comprehends this. But if, when he often dwells with a mind accustomed to the perception(sanna/sangya) of unattrac tive ness, his mind shrinks away from sexual intercourse . . . and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him, he should understand: 'I have developed the perception(sanna/sangya) of unat tractiveness; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this.

"When it was said: 'The perception(sanna/sangya) of unattractiveness, bhik khus, when developed and cultivated, is of great fruit and ben efit culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal' it is because of this that this was said.

(2) "It was said: 'The perception(sanna/sangya) of death, bhikkhus, when developed and cultivated, is of great [48] fruit and benefit, cul minating in the deathless(amata/amrit), having the deathless(amata/amrit) as its consum mation.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of death, his mind shrinks away from attachment to life, turns back from it, rolls away from it, and is not drawn toward it, and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him. Just as a cock's feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to attachment to life when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of death.

"If, when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of death, his mind inclines to attachment to life, or if he does not turn away from it, he should understand: 'I have not developed the perception(sanna/sangya) of death; there is no dis tinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he completely comprehends this. But if, when he often dwells with a mind accustomed to the perception(sanna/sangya) of death, his mind shrinks away from attachment to life . . . and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him, he should understand: 'I have devel oped the perception(sanna/sangya) of death; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this.

"When it was said: 'The perception(sanna/sangya) of death, bhikkhus, when developed and cultivated, is of great [49] fruit and benefit, cul minating in the deathless(amata/amrit), having the deathless(amata/amrit) as its consum mation, it is because of this that this was said.

(3) "It was said: 'The perception(sanna/sangya) of the repulsiveness of food, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of the repulsiveness of food, his mind shrinks away from craving(tanha/trishna) for tastes, turns back from it, rolls away from it, and is not drawn toward it, and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him. Just as a cock's feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to craving(tanha/trishna) for tastes when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of the repulsiveness of food.

"If, when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of the repulsiveness of food, his mind inclines to craving(tanha/trishna) for tastes, or if he does not turn away from them, he should understand: 'I have not developed the perception(sanna/sangya) of the repulsiveness of food; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he completely comprehends this. But if, when he often dwells with a mind accustomed to the perception(sanna/sangya) of the repulsiveness of food, his mind shrinks away from craving(tanha/trishna) for tastes . . . and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him, he should understand: T have developed the perception(sanna/sangya) of the repulsiveness of food; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this. [50]

"When it was said: 'The perception(sanna/sangya) of the repulsiveness of food, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal,' it is because of this that this was said.

(4) "It was said: 'The perception(sanna/sangya) of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the death less as its goal.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of non-delight in the entire world, his mind shrinks away from the world's beautiful things, turns back from them, rolls away from them, and is not drawn toward them, and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him. Just as a cock's feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to the world's beautiful things when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of non-delight in the entire world.

"If, when a bhikkhu(monk) often dwells with a mind accustomed to the perception(sanna/sangya) of non-delight in the entire world, his mind inclines to the world's beautiful things, or if he does not turn away from them, he should understand: 'I have not developed the perception(sanna/sangya) of non-delight in the entire world; there is no distinction between my earlier condition and iriy present one; I have not attained the fruit of development.' Thus he completely comprehends this. But if, [51 ] when he often dwells with a mind accustomed to the perception(sanna/sangya) of non-delight in the entire world, his mind shrinks away from the world's beautiful things . . . and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him, he should understand: 'I have developed the perception(sanna/sangya) of non delight in the entire world; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this.

"When it was said: 'The perception(sanna/sangya) of nondelight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal,' it is because of this that this was said.

(5) "It was said: 'The perception(sanna/sangya) of impermanence(aniccha/anitya), bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its con summation.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of impermanence(aniccha/anitya). His mind shrinks away from gain, honor, and praise, turns back from them, rolls away from them, and is not drawn toward them, and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him. Just as a cock's feather or a strip of sinew, thrown into a fire, shrinks away from it, turns back from it, rolls away from it, and is not drawn toward it, so it is in regard to gain, honor, and praise when a bhik khu often dwells with a mind accustomed to the perception(sanna/sangya) of impermanence(aniccha/anitya).

"If, when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of impermanence(aniccha/anitya), his mind inclines to gain, honor, and praise, or if he does not turn away from them, he should understand: 'I have not developed the perception(sanna/sangya) of impermanence(aniccha/anitya); there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he completely comprehends this. But if, when he often dwells with a mind accustomed to the perception(sanna/sangya) of impermanence(aniccha/anitya), his mind shrinks away from gain, honor, and praise [52] . . . and either indifference(withdrawing within/upekkha) or revulsion becomes settled in him, he should understand: 'I have developed the perception(sanna/sangya) of impermanence(aniccha/anitya); there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this.

"When it was said: 'The perception(sanna/sangya) of impermanence(aniccha/anitya), bhik khus, when developed and cultivated, is of great fruit and ben efit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal.' it is because of this that this was said.

(6) "It was said: 'The perception(sanna/sangya) of suffering in the imperma nent, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of suffering in the impermanent, a keen perception(sanna/sangya) of danger becomes settled in him toward indolence, laziness, slackness, slothfulness, lack of effort, and unreflectiveness, just as toward a murderer with drawn sword.

"If, when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of suffering in the impermanent, a keen perception(sanna/sangya) of danger does not become settled in him toward indolence, laziness, slackness, slothfulness, lack of effort, and unreflectiveness, just as toward a murderer with drawn sword, he should understand: T have not developed the perception(sanna/sangya) of suffering in the impermanent; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development.' Thus he completely comprehends this. But if, when he often dwells with a mind accustomed to the perception(sanna/sangya) of suffering in the impermanent, a keen perception(sanna/sangya) of danger becomes settled in him toward indolence, laziness, slackness, slothfulness, lack of effort, and unreflectiveness, just as toward a murderer with drawn sword, he should understand: 'I have developed the perception(sanna/sangya) of suffering in the impermanent; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this.

"When it was said: 'The perception(sanna/sangya) of suffering in the imper manent, bhikkhus, when developed and cultivated, is of great fruit [53] and benefit, culmmating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal, it is because of this that this was said.

(7) "It was said: 'The perception(sanna/sangya) of non-self in what is suffer ing, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal.' For what reason was this said?

"When a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of non-self in what is suffering, his mind is devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects; it has transcended discrimination and is peaceful and well liberated.' 514

"If, when a bhikkhu often dwells with a mind accustomed to the perception(sanna/sangya) of non-self in what is suffering, his mind is not devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects, if it does not tran scend discrimination and become peaceful and well liberated, he should understand: 'I have not developed the perception(sanna/sangya) of non-self in what is suffering; there is no distinction between my earlier condition and my present one; I have not attained the fruit of development/ Thus he completely comprehends. this! But if, when he often dwells with a mind accustomed to the perception(sanna/sangya) of non-self in what is suffering, his mind is devoid of I-making, mine-making, and conceit regarding this conscious body and all external objects, and if it has transcended discrimination and become peaceful and well liberated, he should understand: T have developed the perception(sanna/sangya) of non-self in what is suffer ing; there is a distinction between my earlier condition and my present one; I have attained the fruit of development.' Thus he completely comprehends this.

"When it was said: 'The perception(sanna/sangya) of non-self in what is suffering, bhikkhus, when developed and cultivated, is of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as its goal,' it is because of this that this was said.

"These seven perceptions(sanna/sangya), bhikkhus, when developed and cultivated, are of great fruit and benefit, culminating in the deathless(amata/amrit), having the deathless(amata/amrit) as their goal." [54]

50 Sexual Intercourse (Methuna)
Then the brahmin Janussonl approached the Lord(Buddha)and exchanged greetings with him. . . and said to him:

"Does Master Gotama also claim to be one who lives the celi bate life?" 1515

"If, brahmin, one could rightly say of anyone: 'He lives the complete and pure celibate life — unbroken, flawless, unblem ished, unblotched, it is precisely of me that one might say this. For I live the complete and pure celibate life — unbroken, flaw less, unblemished, unblotched."

"But what, Master Gotama, is a breach, flaw, blemish, and blotch of the celibate life?"

(1) "Here, brahmin, some ascetic or brahmin, claiming to be perfectly celibate, does not actually engage in intercourse with women. But he consents to being rubbed, massaged, bathed, and kneaded by them. He relishes this, desires it, and finds satisfaction in it. This is a breach, flaw, blemish, and blotch of the celibate life. He is called one who lives an impure celibate life, one who is fettered by the bond of sexuality. He is not freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say. [55]

(2) "Again, some ascetic or brahmin, claiming to be perfectly celibate, does not actually engage in intercourse with women; nor does he consent to being rubbed, massaged, bathed, and kneaded by them. But he jokes with women, plays with them, and amuses himself with them. ...

(3) ". . .he does not joke with women, play with them, and amuse himself with them . . . but he gazes and stares straight into their eyes. ...

(4) "...he does not gaze and stare straight into women's eyes . . . but he listens to their voices behind a wall or through a rampart as they laugh, talk, sing, or weep. ...

(5) ". . . he does not listen to the voices of women behind a wall or through a rampart as they laugh, talk, sing, or weep . . . but he recollects laughing, talking, and playing with them in the past. ...

(6) ". ...he does not recollect laughing, talking, and playing with women in the past . . . but he looks at a householder or a householder's son enjoying himself furnished and endowed with the five objects of sensual pleasure

(7) ". . . he does not look at a householder or a householder's son enjoying himself furnished and endowed with the five objects of sensual pleasure, but he lives the brahmacariya(celibate holy life) aspir ing for [rebirth in} a certain order of devas(angels/gods), [thinking]: 'By this virtuous behavior, observance, austerity, or brahmacariya(celibate holy life) I will be a deva(angel/god) or one [in the retinue] of the devas(angels/gods).' He relishes this, desires it, and finds satisfaction in it. This, too, is a breach, flaw, blemish, and blotch of the celibate life. He is called [56] one who lives an impure celibate life, one who is fettered by the bond of sexuality. He is not freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

"So long, brahmin, as I saw that I had not abandoned one or another of these seven bonds of sexuality, I did not claim to have awakened to the unsurpassed perfect enlightenment in the world with its devas(angels/gods), Mara, and Brahma, in this popula tion with its ascetics and brahmins, its devas(angels/gods) and humans. But when I did not see even one of these seven bonds of sexuality that I had not abandoned, then I claimed to have awakened to the unsurpassed perfect enlightenment in this world with . . . its devas(angels/gods) and humans:

"The knowledge and vision arose in me: 'Unshakable is my liberation of mind; this is my last rebirth; now there is no more renewed existence(bhavo/cause for rebirth).'"

When this was said, the brahmin Janussoni said to the Lord(Buddha)
 * "Excellent, Master Gotama! . . . Let Master Gotama con

sider me a lay follower who from today has gone for refuge for life." [57]

51 Union (Samyoga)
"Bhikkhus(monks), I will teach you a Dhamma(path) exposition on union and disengagement. 1516 Listen. . ..

"And what is that Dhamma exposition on union and disengagement?

"A woman, bhikkhus, attends internally to her feminine fac ulty, her feminine comportment, her feminine appearance, her feminine aspect, her feminine desire, her feminine voice, her feminine ornamentation. 1517 She becomes excited by these and takes delight in them. Excited by them, taking delight in them, she attends externally to [a man's] masculine faculty, his mas culine comportment, his masculine appearance, his masculine aspect, his masculine desire, his masculine voice, his masculine ornamentation. She becomes excited by these and takes delight in them. Excited by them, faking delight in them, she desires union externally, and she also desires the pleasure and joy that arise on account of such union. Beings who are delighted with their femininity enter upon union with men. It is in this way that a woman does not transcend her femininity.

"A man, bhikkhus, attends internally to his masculine fac ulty, his masculine comportment, his masculine appearance, his masculine aspect, his masculine desire, his masculine voice, his masculine ornamentation. He becomes excited by these and takes delight in them. Excited by them, taking delight in them, he attends externally to [a woman's] feminine faculty, her feminine comportment, her feminine appearance, her feminine aspect, her feminine desire, her feminine voice, her feminine ornamentation. He becomes excited by these and takes delight in them. Excited by them, taking delight in them, he desires union externally, and he also desires the pleasure and joy that arise on account of such union. Beings who are delighted with their masculinity enter upon union with women. [58] It is in this way that a man does not transcend his masculinity.

"This is how union comes about. And how does disengage ment come about?

"A woman, bhikkhus, does not attend internally to her fem inine faculty ... to her feminine ornamentation. She does not become excited by these or take delight in them. Not excited by them, not taking delight in them, she does not attend externally to [a man's] masculine faculty . . . his masculine ornamentation. She does not become excited by these or take delight in them. Not excited by them, not taking delight in them, she does not desire union externally, nor does she desire the pleasure and joy that arise on account of such union. Beings who are not delighted with their femininity become disengaged from men. If is in this way that a woman transcends her femininity.

"A man, bhikkhus, does not attend internally to his masculine faculty . . . his masculine ornamentation. He does not become excited by these or take delight in them. Not excited by them, not taking delight in them, he does not attend externally to [a woman's] feminine faculty . . . her feminine ornamentation. He does not become excited by these or take delight in them. Not excited by them, not taking delight in them, he does not desire union externally, nor does he desire the pleasure and joy that arise on account of such union. Beings who are not delighted with their masculinity become diseiagaged from women. It is in this way [59] that a man transcends his masculinity.

"This is how disengagement comes about.

"This, bhikkhus, is the Dhamma exposition on union and disengagement."

52 Benefit of Giving Donation (Danamahapphala)
On one occasion the Lord(Buddha) was dwelling at Campa on a bank of the Gaggara Lotus Pond. Then a number of lay fol lowers from Campa approached the Venerable Sariputta, paid homage to him, sat down to one side, and said to him:

"Bhante Sariputta, it has been a long time since we heard a Dhamma talk from the Lord(Buddha). It would be good, Bhante, if we could get to hear a Dhamma talk from him."

"In that case, friends, you should come on the uposatha day. Perhaps then you might get to hear a Dhamma talk from the Lord(Buddha)."

"Yes, Bhante," those lay followers replied. Then, having risen from their seats, they paid homage to the Venerable Sariputta, circumambulated him keeping their right sides toward him, and departed.

Then, on the uposatha day, those lay followers from Campa approached the Venerable Sariputta, paid homage to him, and stood to one side. Then the Venerable Sariputta, along with those lay followers, went to the Lord(Buddha). They paid hom age to the Lord(Buddha), sat down to one side, and the Venerable Sariputta said to him: [60]

"Could it be the case, Bhante, that a gift given by someone here is not of great fruit and benefit? And could it be the case that a gift given by someone here is of great fruit and benefit?"

"It could be the case, Sariputta, that a gift given by someone here is not of great fruit and benefit. And it could be the case that a gift given by someone here is of great fruit and benefit."

"Bhante, why is it that one gift is not of great fruit and benefit while the other is?"

(1) "Here, Sariputta, someone gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, [think ing]: 'Having passed away, I will make use of this.' He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sariputta? Might someone give such a gift?"

"Yes, Bhante."

"In that case, Sariputta, he gives a gift with expectations, with a bound mind, looking for rewards; he gives a gift, [think ing]: 'Having passed away, I will make use of this.' Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) [ruled by] the four great kings. [61] Having exhausted that kamma(karma/deeds), psychic potency, glory, and authority, he comes back and returns to this state of being.

(2) "but, Sariputta, someone does not give a gift with expecta tions, with a bound mind, looking for rewards; he does not give a gift, [thinking]: 'Having passed away, I will make use of this,' Rather, he gives a gift, [thinking]: 'Giving is good'.

(3) "He does not give a gift, [thinking]: 'Giving is good.' but rather he gives a gift, [thinking]: 'Giving was practiced before by my father and forefathers; I should not abandon this ancient family custom.'.

(4) "He does not give a gift, [thinking]: 'Giving was practiced before ... I should not abandon this ancient family custom.' but rather he gives a gift, [thinking]: 'I have food; these people do not have food. It isn't right that I who has food should not give to those who do not have food.'

(5) "He does not give a gift, [thinking]: 'I have food ... to those who do not have food, but rather he gives a gift, [thinking]: 'just as the seers of old — that is, Atthaka, Vamaka, Vamadeva(angel/god), Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu — held those great sacrifices, so I will share a gift.'. . . 1518

(6) "He does not give a gift, [thinking]: 'Just as the seers of old . . . held those great sacrifices, so I will [62] share a gift,' but rather he gives a gift, [thinking]: 'When I am giving a gift my mind becomes placid, and elation and joy arise.'. ..

(7) "He does not give a gift, [thinking]: 'When I am giving a gift my mind becomes placid and elation and joy arise' but rather he gives a gift, [thinking]: 'It's an ornament of the mind, an accessory of the mind.' 1519 He gives that gift to an ascetic or a brahmin: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. What do you think, Sariputta? Might someone give such a gift?"

"Yes, Bhante."

"In that case, Sariputta, he does not give a gift with expecta tions, with a bound mind, looking for rewards; he does not give a gift, [thinking]: 'Having passed away, I will make use of this.' He does not give a gift, [thinking]: 'Giving(donation) is good.' He does not give a gift, [thinking]: 'Giving(donation) was practiced before by my father and forefathers; I should not abandon this ancient family custom.' He does not give a gift, [thinking]: 'I cook; these people do not cook. It isn't right that I who cook should not give to those who do not cook.' He does not give a gift, [thinking]: 'Just as the seers of old .'. . held those great sacrifices, so I will share a gift.' He does not give a gift, [thinking]: 'When I am giving a gift my mind becomes placid, and elation and joy arise.' But rather, he gives a gift, [thinking]: 'It's an ornament of the mind, an accessory of the mind.' Having given such a gift, with the breakup of the body, after death, he is reborn in companionship with the devas(angels/gods) of Brahma's company. [63] Having exhausted that kamma(karma/deeds), psychic potency(magic/iddhi), glory, and authority, he does not come back and return to this state, of being,

"This, Sariputta, is the reason why a gift given by someone here is not of great fruit and benefit. And this is the reason why a gift given by someone here is of great fruit and benefit."

53 Nandamata
Thus have I heard. On one occasion the Venerable Sariputta and the Venerable Mahamoggallana were wandering on tour in Dakkhinagiri together with a large Sangha of bhikkhus. Now on that occasion the female lay follower Velukantaki Nandamata, 1520 having risen as the night was receding, chanted the Parayana.

Now on that occasion the great [deva] king Vessavana was traveling from north to south on some business. He heard the female lay follower Nandamata chanting the Parayana and stood waiting until the end of her recitation. When the female lay follower Nandamata had finished, she fell silent. Having understood that the female lay follower Nandamata had finished her recitation, the great [deva] king Vessavana applauded: "Good, sister! Good, sister!"

"Who is that, my dear?"

"I am your brother, the great [deva] king Vessavana, sister."

"Good, my dear! Then let the Dhamma exposition that I just recited be my guest's gift to you." 1521

"Good, sister! And let this too [64] be your guest's gift to me: Tomorrow, before they have eaten breakfast, the Sangha of bhikkhus headed by Sariputta and Moggallana will come to Velukantaka. You should serve them and dedicate the offering to me. That will be your guest's gift to me."

Then when the night had passed the female lay follower Nandamata had various kinds of delicious food prepared in her own residence. Then, before they had eaten breakfast, the Sangha of bhikkhus headed by Sariputta and Moggallana arrived in Velukantaka.

Then the female lay follower Nandamata addressed a man: "Come, good man. Go to the monastery and announce the time to the Sangha of bhikkhus, saying: 'It is time, Bhante, the meal is ready at Lady Nandamata 's residence.'" The man replied: "Yes, madam," and he went to the monastery and delivered his message. Then the Sangha of bhikkhus headed by Sariputta and Moggallana dressed, took their bowls and robes, and went to the residence of the female lay follower Nandamata, where they sat down in the seats that had been prepared.

Then, with her own hands, the female lay follower Nandamata served and satisfied with various kinds of delicious food the Sangha of bhikkhus headed by Sariputta and Moggallana. When the Venerable Sariputta had finished eating and had put away his bowl, she sat down to one side and the Venerable Sariputta asked her:

"But who, Nandamata, told you that the Sangha of bhikkhus would be approaching?"

(1) "Here, Bhante, having risen as the night was receding, I chanted the Parayana. . . . [65] [She here relates, in the first per son, the entire incident narrated above, ending with Vessavana's words: "And this will be your guest's gift to me."] . . . Bhante, let whatever merit I may have gained by this act of giving(donation) be dedi cated to the happiness of the great [deva] king Vessavana."

"It's astounding and amazing, 1522 Nandamata, that you can converse 1523 directly with such a powerful and influential young deva as the great [deva] king Vessavana."

(2) "Bhante, that is not the only astounding and amazing quality of mine. There is another. I had only one son, a dear and beloved boy named Nanda. The rulers seized and abducted him on some pretext and executed him. Bhante, when that boy was arrested or was being put under arrest, when he was in prison or was being imprisoned, 1524 when he was dead or was being killed, I don't recall any alteration of my mind." 1523

"It's astounding and amazing, Nandamata, that you can purify even the arising of a thought." 1326

(3) "Bhante, that is not [66] the only astounding and amaz ing quality of mine. There is still another. When my husband died, he was reborn in the yakkha realm. 1527 He appeared to me in his previous bodily form, but I don't recall any alteration of mv mind."

"It's astounding and amazing, Nandamata, that you can purify even the arising of a thought."

(4) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. I was given to my young husband in marriage when I was a young girl; but I don't recall ever transgressing against him even in thought, much less by deed."

"It's astounding and amazing, Nandamata, that you can purify even the arising of a thought."

(5) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. Since I declared myself a lay follower, I don't recall ever intentionally transgressing any training rule."

"It's astounding and amazing, Nandamata!"

(6) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. For as much as I want, secluded from sensual pleasures, secluded fromharmful(akusala) states, I enter and dwell in the first jhana(trance state), which con sists of bliss(piti) and happiness(sukha) born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, I enter and dwell in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination. With the fading away as well of bliss(piti), I dwell equanimous and, mindful(meditating/sati) and completely comprehending, I experience happiness [67] with the body; I enter and dwell in the third jhana(trance state) of which the noble ones declare: 'He is equani mous, mindful(meditating/sati), one who dwells happily.' With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, I enter and dwell in the fourth jhana(trance state), neither painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha)."

"It's astounding and amazing, Nandamata!"

(7) "Bhante, that is not the only astounding and amazing quality of mine. There is still another. Of the five lower fet ters taught by the Lord(Buddha), I don't see any that I haven't abandoned." 1528

"It's astounding and amazing, Nandamata!"

Then the Venerable Sariputta instructed, encouraged, inspired, and gladdened Nandamata with a Dhamma(path) talk, after which he rose from his seat and departed.

54 Undeclared (Abyakta sans. Avyakta)
Then a certain bhikkhu approached the Lord(Buddha), paid hom age to him, [68] sat down to one side, and said: "Bhante, why is it that doubt does not arise in the instructed noble disciple about the undeclared points?" 1529

"With the cessation of views, bhikkhu, doubt does not arise in the instructed noble disciple about the undeclared points.'

(1) "'The Tathagata(Buddha) exists after death': this is an involvement with views; 'The Tathagata(Buddha) does not exist' after death': this is an involvement with views; 'The Tathagata(Buddha) both exists and does not exist after death': this is an involvement with views; 'The Tathagata(Buddha) neither exists nor does not exist after death': this is an involvement with views.

"Bhikkhu(monk), the uninstructed worldling does not understand views, their origin, their cessation, and the way leading to their cessation. For him, that view increases. He is not freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

"But the instructed noble disciple understands views, their origin, their cessation, and the way leading to their cessation. For him, that view ceases. He is freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say.

“Knowing thus, seeing thus, the instructed noble disciple does not declare: 'The Tathagata(Buddha) exists after death'; or: 'The Tathagata(Buddha) does not exist after death'; or: 'The Tathagata(Buddha) both exists and does not exist after death'; or: 'The Tathagata(Buddha) nei ther exists nor does not exist after death.' Knowing thus, seeing thus, the instructed noble disciple does not make declarations regarding the undeclared points.

“Knowing thus, bhikkhu, seeing thus, the instructed noble disciple does not tremble, does not shake, 1530 does not vacil late, and does not become terrified regarding the undeclared points.

(2) "'The Tathagata(Buddha) exists after death': this is an involve ment with craving(tanha/trishna) ., . (3) . . . this is [69] an involvement with perception(sanna/sangya) . ... (4) , . . something conceived . . . (5) ... a prolifera tion . . . (6) . . . an involvement with clinging . . . (7) ... a [ground for] remorse; 'The Tathdgata does not exist after death': this is a [ground for] remorse; 'The Tathagata(Buddha) both exists and does not exist after death': this is a [ground for] remorse; 'The Tathagata(Buddha) neither exists nor does not exist after death': this is a [ground for] remorse.

“Bhikkhu, the uninstructed worldling does not understand remorse, its origin, its cessation, and the way leading to its ces sation. For him, that remorse increases. He is not freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is not freed from suffering, I say.

“But the instructed noble disciple understands remorse, its origin, its cessation, and the way leading to its cessation. For him, that remorse ceases. He is freed from rebirth, from old age and death, from sorrow, lamentation, pain, dejection, and anguish; he is freed from suffering, I say.

"Knowing thus, seeing thus, the instructed noble disciple does not declare: 'The Tathagata(Buddha) exists after death'; or: 'The Tathagata(Buddha) does not exist after death'; or: 'The Tathagata(Buddha) both exists and does not exist after death'; or: 'The Tathagata(Buddha) nei ther exists nor does not exist after death.' Knowing thus, seeing thus, the instructed noble disciple does not make declarations regarding the undeclared points.

"Knowing thus, seeing thus, the instructed noble disciple does not tremble, does not shake, does not vacillate, and does not fall into terror regarding the undeclared points. [70]

"Bhikkhu(monk), this is why doubt does not arise in the instructed noble disciple about the undeclared points."

55 Destinations of Persons (Purisagati)
"Bhikkhus(monks), I will teach you seven destinations of persons and attainment of nibbana(nirvana) through non-clinging. Listen and attend closely. I will speak."

"Yes, Bhante," those bhikkhus replied. The Lord(Buddha) said this:

"And what, bhikkhus, are the seven destinations of persons? 1531

(1) "Here, a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine. 1532 I am abandoning what exists, what has come to be.' He obtains indifference(withdrawing within/upekkha). He is not attached to existence(bhavo/cause for rebirth); he is not attached to origination. He sees with correct panna(divine knowledge): 'There is a higher state that is peaceful' 1533 yet he has not totally realized that state. He has not. totally abandoned the underlying tendency to con ceit; he has not totally abandoned the underlying tendency to lust(raag) for existence(bhavo/cause for rebirth); he has not totally abandoned ignorance. 1534 With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) in the interval. 1535

"For example, when an iron bowl has been heated all day and is struck, a chip might fly off and be extinguished. So too, a bhik khu is practicing thus . . . [71] . . . he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) in the interval. 1536

(2) "Then a bhikkhu is practicing thus: It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.' He obtains equa nimity. He is hot attached to existence(bhavo/cause for rebirth); he is not attached to origination. He sees with correct panna(divine knowledge): 'There is a higher state that is peaceful,' yet he has not totally realized that state. He has not totally abandoned the underlying tendency to con ceit; he has not totally abandoned the underlying tendency to lust(raag) for existence(bhavo/cause for rebirth); he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) in the interval.

"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and be extinguished. So too, a bhikkhu is practicing thus. . . . With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) in the interval.

(3) "Then a bhikkhu is practicing thus: It might not be, and it might not be mine. It will not be; it will not be mine. With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) in the interval.

"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and be extinguished just before it lands on the ground. So too, a bhikkhu is practicing thus. . . . [72]. . . With the utter destruction of the five lower fet ters he becomes an attainer of nibbana(nirvana) in the interval.

(4) "Then a bhikkhu is practicing thus: It might not be, and if might not be mine. It will not be; it will not be mine.

With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) upon landing. 1537

"For example, when an iron bowl has been heated all day and is struck, a chip might be produced and fly up, and upon land ing on the ground it would be extinguished. So too, a bhikkhu is practicing thus. . . . With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) upon landing.

(5) "Then a bhikkhu is practicing thus: It might not be, and it might not be mine. It will not be; it will not be mine. .. With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) without exertion.

"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and fall on a small pile of straw or sticks. There it would produce a fire and smoke, but when it has exhausted that small pile of straw or sticks, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus. . . . With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) without exertion. 1538 [73]

(6) "Then a bhikkhu(monk) is practicing thus: It might not be; and it might not be mine. It will not be; it will not be mine ' . ite With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) through exertion.

"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and then fall upon a wide pile of straw or sticks. There it would produce a fire and smoke. but when it has exhausted that wide pile of straw or sticks, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus. . . . With the utter destruction of the five lower fetters he becomes an attainer of nibbana(nirvana) through exertion.

(7) "Then a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be; it will not be mine. I am abandoning what exists, what has come to be.' He obtains equa nimity. He is not attached to existence(bhavo/cause for rebirth); he is not attached to origination. He sees with correct panna(divine knowledge): 'There is a higher state that is peaceful' yet he has not totally realized that state. He has not totally abandoned the underlying tendency to con ceit; he has not totally abandoned the underlying tendency to lust(raag) for existence(bhavo/cause for rebirth); he has not totally abandoned ignorance. With the utter destruction of the five lower fetters he becomes one bound upstream, heading toward the Akanittha realm. 1539

"For example, when an iron bowl has been heated all day and is struck, a chip might fly off, rise up, and then fall upon a large pile of straw or sticks. There it would produce a fire and smoke, and when it has exhausted that large [74] pile of straw or sticks, it would burn up a woods or a grove until it reaches the edge of a field, the edge of a road, the edge of a stone mountain, the edge of water, or some delightful piece of land, and then, if it gets no more fuel, it would be extinguished. So too, a bhikkhu is practicing thus. . . . With the utter destruction of the five lower fetters he becomes one bound upstream, heading toward the Akanittha realm.

"These, bhikkhus, are the seven destinations of persons,

"And what, bhikkhus, is attainment of nibbana(nirvana) through non clinging? Here, a bhikkhu is practicing thus: 'It might not be, and it might not be mine. It will not be;, it will not be mine. I am abandoning what exists, what has come to be.' He obtains indifference(withdrawing within/upekkha). He is not attached to existence(bhavo/cause for rebirth); he is not attached to origination. He sees with correct panna(divine knowledge): 'There is a higher state that is peaceful' and he has totally realized that state. He has totally abandoned the underlying tendency to conceit; he has totally abandoned the underlying tendency to lust(raag) for exis tence; he has totally abandoned ignorance. With the destructi on of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it. This is called attainment of nibbana(nirvana) through non-clinging.

"These, bhikkhus, are the seven destinations of persons and attainment of nibbana(nirvana) through non-clinging."

56 Tissa
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Rajagaha on Mount Vulture Peak. Then, when the night had advanced, two devtas(angels) of stunning beauty, illuminating the entire Vulture [75] Peak, approached the Lord(Buddha), paid homage to him, and 'stood to one side. One devta(angel) then said to the Lord(Buddha): "Bhante, these Bhikkhunis(Nuns) are liberated."

The other said: "Bhante, these Bhikkhunis(Nuns) are well liberated without residue remaining." 1540

This is what those devtas(angels) said. The Teacher agreed. Then, [thinking]: "The Teacher has agreed," they paid homage to the Lord(Buddha), circumambulated him keeping the right side toward him, and disappeared right there.

Then, when the night had passed, the Lord(Buddha) addressed the bhikkhus: "Last night, bhikkhus, when the night had advanced, two devtas(angels) of stunning beauty, illuminating the entire Vulture Peak, approached me, paid homage to me, and stood to one side. One devta(angel) then said to me: 'Bhante, these Bhikkhunis(Nuns) are liberated.' And the other said: 'Bhante, these Bhikkhunis(Nuns) are well liberated without residue remaining.' This is what those devtas(angels) said, after which they paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there."

Now on that occasion the Venerable Mahamoggallana was sitting not far from the Lord(Buddha). Then it occurred to the Venerable Mahamoggallana: "Which devas(angels/gods) know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining'?"

Now at that time a bhikkhu named Tissa had recently died and been reborn in a certain brahma world. There too they knew him as "the brahma Tissa, powerful and mighty." Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Mount Vulture Peak and reappeared in that brahma world. Having seen the Venerable Mahamoggallana coming in the distance, the brahma Tissa [76] said to him:

"Come, respected Moggallana! Welcome, respected Mogga llana! It has been long since you took the opportunity to come here. Sit down, respected Moggallana. This seat has been prepared." The Venerable Mahamoggallana sat down on the prepared seat. The brahma Tissa then paid homage to the Ven erable Mahamoggallana and sat down to one side. The Vener able Mahamoggallana then said to him:

"Which devas(angels/gods), Tissa, know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining'?"

"The devas(angels/gods) of Brahma's company have such knowledge, respected Moggallana."

"Do all the devas(angels/gods) of Brahma's company have such knowl edge, Tissa?"

"Not all, respected Moggallana. Those devas(angels/gods) of Brahma's company who are content with a brahma's life span, a brahma's beauty, a brahma's happiness, a brahma's glory, a brahma's authority, and who do not understand as it really is an escape higher than this, do not have such knowledge.

"But those devas(angels/gods) of Brahma's company who are not content with a brahma's life span, a brahma's beauty, a brahma's hap piness,' a brahma's glory, a brahma's authority, and who [77] understand as it really is an escape higher than this, know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining.' 1541

(1) "Here, respected Moggallana, when a bhikkhu is liberated in both respects, those devas(angels/gods) know him thus: 'This venerable one is liberated in both respects. As long as his body stands devas(angels/gods) and humans will see him, but with the breakup of the body, devas(angels/gods) and humans will see him no more.' It is in this way that those devas(angels/gods) know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining.'

(2) "Then, when a bhikkhu is liberated by panna(divine knowledge), those devas(angels/gods) know him thus: 'This venerable one is liberated by wis dom. As long as his body stands devas(angels/gods) and humans will see him, but with the breakup of the body devas(angels/gods) and humans will see him no more.' It is in this way, too, that those devas(angels/gods) know one who has a residue remaining. . ..

(3) "Then, when a bhikkhu is a body witness, those devas(angels/gods) know him thus: 'This venerable one is a body witness. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge(abhinna), in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, dwell in it. It is in this way, too, that those devas(angels/gods) know one who has a residue remaining. ...

( 4 ) "Then, when a bhikkhu is one attained to view . . . (5) one liberated by faith . . . (6) a Dhamma follower, those devas(angels/gods) know him thus: 'This venerable one [78] is a Dhamma follower. If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowledge(abhinna), in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, and having entered upon it, dwell in it.' It is in this way, too, that those devas(angels/gods) know one who has a residue remaining as 'one with a residue remaining' and one who has no residue remaining as 'one without residue remaining.'

Then, having delighted and rejoiced in the words of the brahma Tissa, just as a strong man might extend his drawnin arm or draw in his extended arm, the Venerable Mahamoggallana dis appeared from the brahma world and reappeared on Vulture Peak. He approached the Lord(Buddha), paid homage to him, sat down to one side, and reported to the Lord(Buddha) his entire conversation with the brahma Tissa,

[The Lord(Buddha) said:] "But, Moggallana, didn't the brahma Tissa teach you about the seventh person, the one who dwells in the markless?" 1542

"It is the time for this. Lord(Buddha)! It is the time for this. Sugata(Lord Buddha)! The Lord(Buddha) should teach about the seventh person, the one who dwells in the markless. Having heard it from the Lord(Buddha), the bhikkhus will retain it in mind."

"Then listen, Moggallana, and attend closely. I will speak."

"Yes, Bhante," the Venerable Mahamoggallana replied. The Lord(Buddha) said this:

(7) "Here, Moggallana, through non-attention to all marks, a bhikkhu enters and dwells In the markless mental samadhi(self absorption/trance). Those devas(angels/gods) know him thus: 'Through non-attention to all marks, this venerable one enters and dwells in the markless mental samadhi(self absorption/trance). If this venerable one resorts to congenial lodgings, relies on good friends, and harmonizes the spiritual faculties, perhaps he will realize for himself with direct knowl edge, in this very life, that unsurpassed goal of the brahmacariya(celibate holy life) for the sake of which clansmen rightly go forth from the household life into hermit life, [79] and having entered uponit, dwell in it.' It is in this way, too, that those devas(angels/gods) know one who has a residue remaining as 'one with a residue. remaining' and one who has no residue remaining as 'one without residue remaining.'"

57 Siha [1543] (sans. Singha)
On one occasion the Lord(Buddha) was dwelling at Vesali in the Great Wood in the hall with the peaked roof. Then Siha the general approached the Lord(Buddha), paid homage to him, sat down to one side, and said:

"Is it possible, Bhante, to point out a directly visible fruit of giving(donation)?"

"Well then, Siha, I will question you about this matter. You should answer as you see fit."

(1) "What do you think, Siha? There might be two persons, one without faith who is miserly, mean, and abusive, and another endowed with faith, a munificent giver who delights in chari ty. What do you think, Siha? To whom would the ara hants first show compassion: to the one without faith who is miserly, mean, and abusive, or to the one endowed with faith, a munificent giver who delights in charity?" 1544

"Why, Bhante, would the arahants first show compassion to the person without faith who is s miserly, mean, and abusive? They would first show compassion to the one endowed with faith, a munificent giver who delights in charity."

(2) "What do you think, Siha? Whom would the arahants approach first: the one without faith who is miserly, mean, and abusive, or [80] the one endowed with faith, a munificent giver who delights in charity?"

"Why, Bhante, would the arahants first approach the person without faith who is miserly, mean, and abusive? They would first approach the one endowed with faith, a munificent giver who delights in charity."

(3) "What do you think, Siha? From whom would the ara hants first receive alms: from the one without faith who is miserly, mean, and abusive, or from the one endowed with faith, a munificent giver who delights in charity?"

"Why, Bhante, would the arahants first receive alms from the person without faith who is miserly, mean, and abusive? They would first receive alms from the one endowed with faith, a munificent giver who delights in charity."

(4) "What do you think, Siha? To whom would the arahants first teach the Dhamma: to the one without faith who is miserly, mean, and abusive, or to the one endowed with faith, a munifi cent giver who delights in charity?"

"Why, Bhante, would the arahants first teach the Dhamma to the person without faith who is miserly, mean, and abusive? They would first teach the Dhamma to the one endowed with faith, a munificent giver who delights in charity."

(5) "What do you think, Siha? Which person would acquire a good reputation: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights, in charity?"

"How, Bhante, would the person without faith who is miserly, mean, and abusive acquire a good reputation? It is the person endowed with faith, a munificent giver who delights in charity, who would acquire a good reputation."

(6) "What do you think, Siha? Which person would approach any assembly — whether of khattiyas, brahmins, householders, or ascetics — [81] confidently and composed: the one without faith who is miserly, mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?"

"How, Bhante, could the person without faith, who is miserly, mean, and abusive, approach any assembly — whether of khat tiyas, brahmins, householders, or ascetics — confidently and composed? It is the person endowed with faith, a munificent giver who delights in charity, who would approach any assem bly . . confidently and composed."

(7) "What do you think, Siha? With the breakup of the body, after death, which person would be reborn in a good destina tion, in a heavenly world: the one without faith who is miserly. mean, and abusive, or the one endowed with faith, a munificent giver who delights in charity?"

"How, Bhante, could the person without faith who is miserly, mean, and abusive be reborn in a good destination, in a heav enly world, with the breakup of the body, after death? It is the person endowed with faith, a munificent giver who delights in charity, who would be reborn in a good destination, in a heav enly world, with the breakup of the body, after death.

"Bhante, I do not go by faith in the Lord(Buddha) concerning those six directly visible fruits of giving(donation) declared by him. I know them, too. For I am ; a donor, a munificent giver, and the arahants first show compassion to me. I am a donor, a munificent giver, and the arahants first approach me. I am a donor, a munificent giver, and the arahants first receive alms from me. I am a donor, a munificent giver, and the arahants first teach the Dhamma to me. I am a donor, a munificent giver, and I have acquired a good reputation: 'Siha the general is a donor, a sponsor, a sup porter of the Sangha/ [82] I am a donor, a munificent giver, and whatever assembly I approach — whether of khattiyas, brah mins, householders, or ascetics — I approach it confidently and composed. I do not go by faith in the Lord(Buddha) concerning these six directly visible fruits of giving declared by him. I know them, too. But when the Lord(Buddha) tells me: 'Siha, with the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destination, in a heavenly world.' I do not know this, and here I go by faith in the Lord(Buddha)."

"So it is, Siha, so it is! With the breakup of the body, after death, a donor, a munificent giver, is reborn in a good destina tion, in a heavenly world."

58 (5) No Need to Hide

"Bhikkhus(Monks), there are these fopr things that the Tathagata(Buddha) does not need to hide and three things about which he is irreproachable. 1545

"What are the four things that the Tathagata(Buddha) does not need to hide?

(1) "Bhikkhus(Monks), the Tathagata(Buddha) is one whose bodily behavior is purified. There is no bodily misconduct on the part of the Tathagata(Buddha) that he might need to hide, [thinking]: 'Let others not find this out about me.

(2) "The Tathagata(Buddha) is one whose verbal behavior is purified. There is no verbal misconduct on the part of the Tathagata(Buddha) that he might need to hide, [thinking]: 'Let others not find this out about me'

(3) "The Tathagata(Buddha) is one whose mental behavior is purified. There is no mental misconduct on the part of the Tathagata(Buddha) that he might need to hide, [thinking]: "Let others not find this out about me'

(4) "The Tathagata(Buddha) is one whose livelihood is purified. There is no wrong livelihood on the part of the Tathagata(Buddha) that he might need to hide, [thinking]: 'Let others not find this out about me'

"These are the four things that the Tathagata(Buddha) does not need to hide. And what are the three things about which he is irre proachable? [83]

(5) "The Tathagata(Buddha), bhikkhus, is one whose Dhamma is well expounded. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, dev a, Mara, Brahma, or any one in the world could reasonably reprove me: 'For such and such reasons, your Dhamma is not well expounded.' Since I do not see any such ground, I dwell secure, fearless, and self confident.

(6) "I have well proclaimed to my. disciples the practice lead ing to nibbana(nirvana) in such a way that, practicing in accordance with it [and reaching] the destruction of the taints, they realize for themselves with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwell in it. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva(angel/god), Mara, Brahma, or anyone in the world could reasonably reprove me: 'For such and such reasons, you have not well proclaimed to your disciples 1546 the practice leading to nibbana(nirvana) in such a way that, practicing in accordance with it [and reaching] the destruction of the taints, they realize for themselves with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwell in it.' Since I do not see any such ground, I dwell secure, fearless, and self-confident.

(7) "My assembly, bhikkhus, consists of many hundreds of disciples who, with the destruction of the taints, have realized for themselves with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwell in it. In regard to this, I do not see any ground on the basis of which an ascetic, brahmin, deva(angel/god), Mara, Brahma, dr anyone in the world could reasonably reprove me: 'For such and such reasons, it is not the case that your assembly consists of many hundreds of disciples who have destroyed the taints and realized for themselves with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwell in it. Since I [84] do not see any such ground, I dwell secure, fearless, and self confident.

"These are the three things about which the Tathagata(Buddha) is irreproachable.

"These, bhikkhus, are the four things that the Tathagata(Buddha) does not have to hide and the three things about which he is irreproachable."

59 Kimbila [1547]
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing at Kimbila in a nicula grove. Then the Venerable Kimbila approached the Lord(Buddha), paid homage to him, sat down to one side, and said:

"What is the cause and reason why, Bhante, the good Dhamma does not continue longafter a Tathagata(Buddha) has attained final nibbana(nirvana)?"

"Here, Kimbila, after a Tathagata(Buddha) has attained final nibbana(nirvana), (1) the bhikkhus, Bhikkhunis(Nuns), male lay followers, and female lay followers dwell without reverence and deference toward the Teacher. (2) They dwell without reverence and deference toward the Dhamma. (3) They dwell without reverence and deference toward the Sangha. (4) They dwell without rever ence and deference toward the training. (5) They dwell with out reverence and deference toward samadhi(self absorption/trance). (6) They dwell without reverence and deference toward alertfulness. (7) They dwell without reverence and deference toward hos pitality. This is the cause and reason why the good Dhamma(path) does not continue long after a Tathagata(Buddha) has attained final nibbana."

"What is the cause and reason why, Bhante, the good Dhamma continues long after a Tathagata(Buddha) has attained final nibbana(nirvana)?"

“Here, Kimbila, after a Tathagata(Buddha) has attained final nibbana(nirvana), (1) the bhikkhus, Bhikkhunis(Nuns), male lay followers, and female lay followers dwell with reverence and deference toward the Teacher. (2) They dwell with reverence and deference toward the Dhamma. (3) They dwell with reverence and deference toward the Sangha. (4) They dwell with reverence and defer ence toward the training. (5) They dwell with reverence and deference toward samadhi(self absorption/trance): (6) They dwell with reverence and deference toward alertfulhess: (7) They dwell with rever ence and deference toward hospitality. This is the cause and reason why the good Dhamma continues long after a Tathagata(Buddha) has attained final nibbana(nirvana). " [85]

60 Seven Qualities (Sattadhamma)
“Bhikkhus, possessing seven qualities, a bhikkhu can before long, with the destruction of the taints, realize for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwell in it. What seven?

"Here, a bhikkhu is endowed with faith, virtuous, learned, secluded, energetic, mindful(meditating/sati), and wise. Possessing these seven qualities, a bhikkhu can before long, with the destruction of the taints, realize for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered uponit, can dweil in it."

61 Dozing (Pa-calayamana)
Thus have I heard. On one occasion the Lord(Buddha) was dwell ing among the Bhaggas at Sumsumaragira, in the deer park at Bhesakala Grove. Now on that occasion the Venerable Maha moggallana was sitting and dozing 1548 at Kallavalamuttagama among the Magadhans. With the divine eye, which is purified and surpasses the human, the Lord(Buddha) saw the Venerable Mahamoggallana sitting and dozing. Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Lord(Buddha) disappeared from the deer park at Bhesakala Grove, and reappeared before the Venerable Mahamoggallana. The Lord(Buddha) sat down on the seat that was prepared for him and said:

"Are you dozing, Moggallana? Are you dozing, Moggallana?"

"Yes, Bhante."

(1) "Therefore, Moggallana, you should not attend to or cul tivate the object that you were attending to when you became drowsy. [86] By such means, it is possible that your drowsiness will be abandoned.

(2) "But if you cannot abandon your drowsiness in such a way, you should ponder, examine, and mentally inspect the Dhamma as you have heard it and learned it. By such means, it is possible that your drowsiness will be abandoned.

(3) "But if you cannot abandon your drowsiness in such a way, you should recite in detail the Dhamma as you have heard it and learned it. By such, means, it is possible that your drowsi ness will be abandoned..

(4) "But if you cannot abandon your drowsiness in such a way, you should pull both ears and rub your limbs with your hands. By such means, it is possible that your drowsiness will be abandoned.'

(5) "But if you cannot abandon your drowsiness in such a way, you should get up from your, seat, rub your eyes with water, survey all the quarters, and look up at the constellations and stars. By such means, it is possible that your drowsiness will be abandoned.

(6) "But if you cannot abandon your drowsiness in such a way, you should attend to the perception(sanna/sangya) of light; you should undertake the perception(sanna/sangya) of day thus: 'As by day, so at night; as at night, so by day. Thus, with a mind that is open and uncovered, you should develop a mind imbued with luminos ity. By such means, it is possible that your drowsiness will be abandoned. [87]

(7) "But if you cannot abandon your drowsiness in such a way, you should undertake [the exercise of] walking back and forth, perceiving what is behind you and what is in front, with your sense faculties drawn in and your mind collected. By such means, it is possible that your drowsiness will be abandoned.

"But if you cannot abandon your drowsiness in such a way, you should lie down on the right side in the lion's posture, with one foot overlapping the other, mindful(meditating/sati) and completely com prehending, after noting in your mind the idea of rising. When you awaken, you should get up quickly, [thinking]: 'I will not be intent on the pleasure of rest, the pleasure of sloth, the plea sure of sleep. It is in this way, Moggallana, that you should train yourself.

"Therefore, Moggallana, you should train yourself thus: "We will not approach families [for alms] with a head swollen with pride. It is in this way, Moggallana, that you should train your self. It may be, Moggallana, that a bhikkhu approaches families with a head swollen with pride. Now there are chores to be done in the families, and for this reason, when a bhikkhu turns up, people may not pay attention to him. In. such a case the bhikkhu might think: 'Who has turned this family against me? It seems these people have now become indifferent toward me. In this way, through lack of gain one feels humiliated; when sensation(vedana) humiliated, one becomes restless; when one is restless, one loses one's restraint. The mind of one without restraint is far from samadhi(self absorption/trance).

"Therefore, Moggallana, you should train yourself thus: 'We will not engage in contentious talk. It is in this way that you should train yourself. When there is contentious talk, an excess of words can be expected. When there is an excess of words, one becomes restless; when one is restless, one loses one's restraint. The mind of one without restraint is far from samadhi(self absorption/trance).

"Moggallana, I do not praise bonding with everyone what soever, nor [88] do I praise bonding with no one at all. I do not praise bonding with householders and monastics, but I do praise bonding with quiet and noiseless lodgings far from the flurry of people, remote from human habitation, and suitable for seclusion."

When this was said, the Venerable Mahamoggallana said to the Lord(Buddha): 1549 "Briefly, Bhante, how is a bhikkhu liberated in the extinction of craving(tanha/trishna), best among devas(angels/gods) and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ultimate brahmacariya(celibate holy life), and gained the ultimate goal?"

"Here, Moggallana, a bhikkhu has heard: 'Nothing is worth holding to.' When a bhikkhu has heard: 'Nothing is worth hold ing to, he directly knows all things. Having directly known all things, he fully understands all things. Having fully under stood all things, whatever sensation(vedana) he feels — whether pleasant, painful, or neither painful nor pleasant — he dwells contem plating impermanence(aniccha/anitya) in those sensations(vedana), watching(in meditation/anupassi) fading away in those sensations(vedana), watching(in meditation/anupassi) cessation in those feel ings, watching(in meditation/anupassi) relinquishment in those sensations(vedana). As he dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) . . . fading away . . . cessa tion . . . relinquishment in those sensations(vedana), he does not cling to anything in the world. Not clinging, he is not agitated. Being unagitated, he personally attains nibbana(nirvana). He understands: 'Destroyed is rebirth, the brahmacariya(celibate holy life) has been lived, what had to be done has been done, there is no more coming back to any state of being.'

"Briefly, Moggallana, it is in this way that a bhikkhu is best among devas(angels/gods) and humans: one who has reached the ultimate conclusion, won ultimate security from bondage, lived the ulti mate brahmacariya(celibate holy life), and gained the ultimate goal."

62 Metta [1550]
"Bhikkus, do not be afraid of merit. This is a designation for happiness, [89] that is, merit.

"I recall that for a long time I experienced the desirable, lovely, agreeable result of merit that had been made over a long time. For seven years I developed a mind of loving-kindness(metta). As a consequence, for seven eons of world-dissolution and evo lution I did not come back to this world. When the world was dissolving I fared on to the [realm of] streaming radiance. When the world was evolving, I was reborn in an empty mansion of Brahma. 1551 There I was Brahma, 1552 the Great Brahma, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. I was Sakka(Indra), ruler of the devas(angels/gods), thirty-six times. Many hundreds of times I was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. I had these seven gems, that is: the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the treasurer-gem, and the adviser gem as the seventh. I had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. I reigned after conquering this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma. 1553

"If one seeks happiness, look to the result of merit, [the result of] beneficial(kusala) deeds. For seven years, I developed a loving mind, [90]

O bhikkhus, and for seven eons of dissolution and evolution, I did not come back again to this world.

"When the world was dissolving, I fared on to [the realm of] streaming radiance. When the world was evolving, I fared on to an empty Brahma [mansion].

"Seven times I was Great Brahma, the wielder of mastery; thirty-six times I was ruler of the devas(angels/gods), exercising rulership over the devas(angels/gods).

"I was a Wheel-turning monarch, the lord of Jambudipa, 1554 a head-anointed khattiya, the sovereign among human beings.

"Without force, without weapons, I conquered this earth. I ruled it by righteousness, without violence, by Dhamma, 1555 exercising rulership by Dhamma over this sphere of the earth.

"I was born into a rich family, with abundant wealth and property, [a family] endowed with all sense pleasures, and possessing the seven gems. This is well-taught by the Buddhas, the benefactors of the world: this is the cause of greatness by which one is called a lord of the earth. 1556

"I was 1557 a king bright with splendor, one with abundant wealth and commodities. I was a lord of Jambudipa, powerful and glorious. Who; even though of a low birth, would not place trust on hearing this? [91]

"Therefore one desiring the good, aspiring for greatness, should deeply revere the good Dhamma, recollecting the Buddhas' teaching." 1358

63 Wives (Bhariya)
On one occasion the Lord(Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the Lord(Buddha) dressed, took his bowl and robe, and went to the residence of the householder Anathapindika, where he sat down on the seat that was prepared for him.

Now on that occasion, people in Anathapindika's residence were making an uproar and a racket Then the householder Ana thapindika approached the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to him:

"Householder, why are people in your residence making such an uproar and a racket? One would think it was fisher men at a haul of fish."

"This, Bhante, is my daughter-in-law Sujata, who is rich and has been brought here from a rich family. She doesn't obey her father-in-law, her mother-in-law, or her husband. She doesn't even honor, respect, esteem, and venerate the Lord(Buddha)."

Then the Lord(Buddha) addressed Sujata: "Come here, Sujata."

"Yes, Bhante," she replied. She went to the Lord(Buddha), paid homage to him, and sat down to one side. The Lord(Buddha) then said to her: [92]

"Sujata, a man might have seven kinds of wives. What seven? One like a killer, one like a thief, one like a tyrant, one like a mother, one like a sister, one like a friend, and one like a slave. A man might have these seven kinds of wives. Which one are you?"

"Bhante, I do not understand in detail the meaning of this statement that the Lord(Buddha) has spoken in brief. Please let the Lord(Buddha) teach me the Dhamma in such a way that I might understand in detail the meaning of this statement spoken in brief."

"Then listen and attend closely, Sujata. I will speak."

"Yes, Bhante," she replied. The Lord(Buddha) said this:

"With hateful mind, devoid of sympathy, lusting for others, despising her husband, she seeks to kill the one who bought her with wealth: a wife like this is called a wife and a killer.

"When the woman's husband acquires wealth by toiling at a craft, trade, or farming, she tries to steal it, even if [he earns] but little: a wife like this is called a wife and a thief.

"The lazy glutton, unwilling to work, harsh, fierce, rough in speech, a woman who dominates her own supporters: a wife like this is called a wife and a tyrant. [93j

"One always benevolent and sympathetic, who guards her husband as a mother her son, who protects the wealth he earns: a wife like this is called a wife and a mother.

"She who holds her husband in high regard as younger sister her elder brother, conscientious, following her husband's will: a wife like this is called a wife and a sister.

"One who rejoices when she sees her husband as if seeing a friend after a long absence; well raised, virtuous, devoted to her husbazad: a wife like this is called a wife and a friend.

"One who remains patient and calm, when threatened with violence by the rod, 1559 who tolerates her husband with a mind free of hate, patient, submissive to her husband's will: a wife like this is called a wife and a slave.

"The types of wives here called a killer, a thief, and a tyrant, immoral, harsh, disrespectful, with the body's breakup go to hell.

“But the types of wives here called mother, sister, friend, and slave, firm in virtue, long restrained, with the body's breakup go to heaven.

“A man, Sujata, might have these seven kinds of wives. Now which one are you?" [94]

“Beginning today, Bhante, let the Lord(Buddha) consider me a wife who is like a slave."

64 Anger [1560] (Kodhana sans. Krodha)
“Bhikkhus, there are these seven things that are gratifying and advantageous to an enemy that come upon an angry man or woman. What seven?

(1) “Here, bhikkhus, an enemy wishes for an enemy: 'May he be ugly!' For what reason? An enemy does not delight in the beauty of an enemy. When an angry person is overcome and oppressed by anger, though he may be well bathed, well anointed, with trimmed hair and beard, dressed in white clothes, still, he is ugly. This is the first thing gratifying and. advantageous to an enemy that comes upon an angry man or woman.

(2) “Again, an enemy wishes for an enemy: 'May he sleep badly!' For what reason? An enemy does not delight when an enemy sleeps well. When an angry person is overcome and oppressed by anger, though he may sleep on a couch spread with rugs, blankets, and covers, with an excellent covering of antelope hide, with a canopy and red bolsters at both ends, still, he sleeps badly. This is the second thing gratifying and advanta geous to an enemy that comes upon an angry man or woman.

(3) “Again, an enemy wishes for an enemy: 'May he not suc ceed!' For what reason? An enemy does not delight in the suc cess of an enemy. [95] When an angry person is overcome and oppressed by anger, if he gets what is harmful, he thinks: 'I have gotten what is beneficial,' and if he gets what is beneficial, he thinks: 'I have gotten what is harmful.' When, overcome by anger, he gets these things that are diametrically opposed, they lead to his harm and suffering for a long time. This is the third thing gratifying and advantageous tp an enemy that comes upon an angry man or woman.

(4) “Again, an enemy wishes for an enemy? 'May he not be wealthy!' For what reason? An enemy does not delight in the wealth of an enemy. When an angry person is overcome and oppressed by anger, kings appropriate for the royal treasury any wealth he has acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righ teous wealth righteously gained. This is the fourth thing gratify ing and advantageous to an enemy that comes upon an angry man or woman.

(5) "Again, an enemy wishes for an enemy: 'May he not be famous!' For what reason? An enemy does not delight in the fame of an enemy. When an angry person is overcome and oppressed by anger, he loses whatever fame he had acquired through alertfulness. This is the fifth thing gratifying and advantageous to an enemy that. comes upon an angry man or woman.

(6) "Again, an enemy, wishes for an enemy: 'May he have no friends!' For what reason? An enemy does not delight in an enemy having friends. When an angry person is overcome and oppressed by anger, his friends and companions, relatives and family members, avoid him from afar. This is the sixth thing gratifying and advantageous to an enemy that comes upon an angry man or woman. [96]

(7) "Again, an enemy wishes for an enemy: 'With the breakup of the body, after death, may he be reborn in the plane of misery, in a bad destination, in the lower world, in hell!' For what rea son? An enemy does not delight in an enemy's, going to a good destination. When an angry person is overcome and oppressed by anger, he engages in misconduct by body, speech, and mind. As a consequence, still overcome by anger, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. This is the sev enth thing gratifying and advantageous to an enemy that comes upon an angry man or woman.

"These are the seven things gratifying and advantageous to an enemy that come upon an angry man or woman."

The angry person is ugly; he also sleeps badly; having gained some benefit, he takes it to be harmful. 1361

The angry person, overcome by anger, having slain by body and speech, 1562 incurs the loss of wealth.

Maddened by anger he acquires a bad reputation. His relatives, friends, and loved ones avoid the angry person.

Anger is a cause of harm; anger stirs up mental turmoil. People do not recognize the peril that has arisen from within.

The angry person doesn't know the good; the angry person doesn't see the Dhamma. There is just blindness and dense gloom when anger overcomes a person. [97]

When an angry person causes damage, whether easily or with difficulty, later, when the anger has vanished, he is tormented as if burnt by fire.

He shows recalcitrance as a fire does a smoky crest. When his anger spreads outward, people become angry on his account. 1563

He has no shame or fear of wrong, his speech is not respectful; one overcome by anger has no island [of safety] at all.

I will tell you about the deeds that produce torment. Listen to them as they are, 1564 remote from those that are righteous:

An angry person slays his father; an angry person slays his own mother; an angry person slays a brahmin; 1565 an angry person slays a worldling.

The angry worldling slays his mother, the good woman who gave him life, the one by whom he was nurtured and who showed him this world.

Those beings, like oneself, each hold their self most dear; yet those who are angry kill themselves in various ways 1566 when they are distraught about diverse matters.

Some kill themselves with a sword; some who are distraught swallow poison; some hang themselves with a rope; some [jump] into a mountain gorge. [98]

Deeds that involve destroying growth 1567 and deeds that cause their own death: when doing such deeds they do not know that defeat is born of anger.

Thus death's snare hidden in the heart has taken the form of anger. One should cut it off by self-control, panna(divine knowledge), energy(exertion/viriya), and [right] view.

The wise person should eradicate this one harmful(akusala) [quality]. 1568 In such a way one should train in the Dhamma: do not yield to recalcitrance.

Free from anger, their misery gone, free from delusion(moha), 1569 no longer avid, tamed, having abandoned anger, the taintless ones attain nibbana(nirvana). 1570 [99]

65 Moral Shame [1571] (Hiriottappa)
"Bhikkhus(monks), (1) when there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, (2) restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties, for one deficient in restraint of the sense faculties, (3) virtuous behavior lacks its proximate cause. When there is no virtuous behavior, for. one deficient in virtuous behavior, (4) right samadhi(self absorption/trance) lacks its proximate cause. When there is no right samadhi(self absorption/trance), for one deficient in right samadhi(self absorption/trance), (5) the knowledge and vision of things as they really are lacks its proximate cause.. When there is no knowledge and vision of things as they really are, for one deficient in the knowledge and vision of things as they really are, (6) disenchantment(nibbida) and dispassion(viraga) lack their proximate cause. When there is no disenchantment and dispas sion, for one deficient in disenchantment and dispassion, (7) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) lacks its proximate cause.

"Suppose there is a tree deficient in branches and foliage. Then its shoots do not grow to fullness; also its bark, softwood, and heartwood do not grow to fullness. So too, when there is no sense of moral shame and moral dread, for one deficient in a sense of moral shame and moral dread, restraint of the sense faculties lacks its proximate cause. When there is no restraint of the sense faculties . . . the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) lacks its proximate cause.

"Bhikkhus(Monks), (1) when there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, (2) restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties, for one who exercises restraint of the sense faculties, (3) vir tuous behavior possesses its proximate cause. When there is virtuous behavior, for one whose behavior is virtuous, (4) right samadhi(self absorption/trance) possesses its proximate cause. When there is right samadhi(self absorption/trance), for one possessing right samadhi(self absorption/trance), (5) the knowledge and vision of things as they really are (Yatha-bhuta-nana-dassana sans. Yatha-bhuta-gyan-darshan) possesses its proximate cause. When there is the knowledge and vision of things as they really are, for one possessing the knowledge and vision of things as they really are, (6) disenchantment(nibbida) and dispassion(viraga) possess their proximate cause. When there is disen chantment and dispassion, for one possessing disenchantment and dispassion, (7) the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) pos sesses its proximate cause.

“Suppose there is a tree possessing branches and foliage. Then its shoots grow to fullness; also its bark, softwood, and heartwood grow to fullness. So too, when there is a sense of moral shame and moral dread, for one possessing a sense of moral shame and moral dread, restraint of the sense faculties possesses its proximate cause. When there is restraint of the sense faculties. . . the knowledge and vision of liberation (Vimutti-nana-dassana sans. Vimukti-gyan-darshan) pos sesses its proximate cause." [100]

66 Seven Suns (Sattasuriya sans. Sapta-surya)
On one occasion 1572 the Lord(Buddha) was dwelling at Vesali in AmbapalTs Grove. There the Lord(Buddha) addressed the bhik khus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord(Buddha) said this:

"Bhikkhus(Monks), conditioned phenomena(sanharas/sanskaras/emotions) are impermanent; con ditioned phenomena(dhamma)are unstable; conditioned phenomena(sanharas/sanskaras/emotions) are unreliable. It is enough to become, disenchanted with all con ditioned phenomena, enough to become dispassionate(viraga) toward them, enough to be liberated from them.

"Bhikkhus(Monks), Sineru, the king of mountains, is 84,000 yojanas in length and 84,000 yojanas in width; it is submerged 84,000 yojanas in the great ocean and rises up 84,000 yojanas above the great ocean. 1573

(1) "There comes a time, bhikkhus, when rain does not fall for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. When rain does not fall, seed life and vegetation, medicinal plants, grasses, and giant trees of the forest wither and dry up and no longer exist. So impermanent are conditioned phenomena(sanharas/sanskaras/emotions), so unstable, so unreliable. It is enough to become disenchanted with all con ditioned phenomena, enough to become dispassionate(viraga) toward them, enough to be liberated from them.

(2) "There comes a time when, after a long time, a second sun appears. With the appearance of the second sun, the small rivers and lakes dry up and evaporate and no longer [101] exist. So impermanent are conditioned phenomena(sanharas/sanskaras/emotions) . ... It is enough to be liberated from them.

(3) "There comes a time when, after a long time, a third sun appears. With the appearance of the third sun, the great rivers — the Ganges, the Yamuna, the Aciravati, the Sarabhu, and the Mahi — dry up and evaporate and no longer exist. So imperma nent are conditioned phenomena(sanharas/sanskaras/emotions) . ... It is enough to be liberated from them.

(4) "There comes a time, when, after a long time, a fourth sun appears. With the appearance of the fourth sun, the great lakes from which those great rivers originate — Anotatta, Sihapapata, Rathakara, Kannamunda, Kunala, Chaddanta, and Mandakini — dry up and evaporate and no longer exist. So impermanent are conditioned phenomena(sanharas/sanskaras/emotions) . ... It is enough to be liberated from them.

(5) "There; comes a time when, after a long time, a fifth sun appears. With the appearance of the fifth sun, the waters in the great ocean sink by a hundred yojanas, two hundred yoja nas . . . three hundred yojanas . . . seven hundred yojanas. The water left in the great ocean stands at the height of seven palm trees, at the height of six palm trees . . . five palm trees . . . four palm trees ... three palm trees . . .two palm trees [102] ... a mere palm tree. The water left in the great ocean stands at the height of seven fathoms . . . six fathoms . . . five fathoms . . . four fathoms . . . three fathoms . . . two fathoms ... a fathom . . . half a fathom . . . up to the waist . . . up to the knees . . . up to the ankles. Just as, in the autumn, when thick drops of rain are pouring down, the waters stand in the hoof prints of cattle here and there, so the waters left in the great ocean will stand here and there [in pools] the size of the hoof prints of cattle. With the appearance of the fifth sun, the water left in the great ocean is not enough even to reach the joints of one's fingers. So imper manent are conditioned phenomena(sanharas/sanskaras/emotions). ... It is enough to be liber ated from them. .

(6) "There comes a time when, after a long time, a sixth sun appears. With the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smolder. Just as a potter's fire, when kindled, first smokes, fumes, and smolders, so with the appearance of the sixth sun, this great earth and Sineru, the king of mountains, smoke, fume, and smolder. So impermanent are conditioned phenomena(sanharas/sanskaras/emotions) . ... It is enough to be liberated from them.

(7) "There comes a time when, after a long time, a seventh sun appears[103] With the appearance of the seventh sun, this great earth and Sineru, the king of mountains, burst into flames, blaze up brightly, and become one mass of flame. As the great earth and Sineru are blazing and burning, the flame, cast up by the wind, rises even to the brahma world. As Sineru is blazing and burning, as it is undergoing destruction and being overcome by a great mass of heat, mountain peaks of a hundred yojanas disintegrate; mountain peaks of two hundred yojanas . . . three hundred yojanas . . . four hundred yojanas . . . five hundred yojanas disintegrate.

"When this great earth and Sineru, the king of mountains, are blazing and burning, neither ashes nor soot are seen. Just as, when ghee or oil are blazing and burning, neither ashes nor soot are seen so it is when this great earth and Sineru, the king of mountains, are blazing and burning. So impermanent are conditioned phenomena(sanharas/sanskaras/emotions), so unstable, so unreliable. It is enough to become disenchanted with all conditioned phenomena(sanharas/sanskaras/emotions), enough to become dispassionate(viraga) toward them, enough to be liberated from them.

"Bhikkhus(Monks), who except those who have seen the truth 1574 would think or believe: 1575 'This great earth and Sineru, the king of mountains, will burn up, be destroyed, and will no longer exist'?

"In the past, bhikkhus, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust(raag) for sensual plea sures. 1576 The teacher Sunetta [104] had many hundreds of disci ples to whom he taught a Dhamma(path) for companionship with the brahma world. When he was teaching, those who understood his teaching completely were, with the breakup of the body, after death, reborn in a good destination, in the brahma world. But of those who did not understand his teaching completely, some were reborn in companionship with the devas(angels/gods) who con trol what is created by others; 1577 some in companionship with the devas(angels/gods) who delight in creation; some in companionship with the Tusita devas(angels/gods); some in companionship with the Yama devas(angels/gods); some in companionship with the Tavatimsa devas(angels/gods); some in companionship with the devas(angels/gods) [ruled by] the four great kings. Some were reborn in companionship with affluent khattiyas; some in companionship with affluent brahmins; some in com panionship with affluent householders.

"Then, bhikkhus, it occurred to the teacher Sunetta: 'It isn't fitting that I should have exactly the same future destination as my disciples. Let me develop loving-kindness(metta) further. Then for seven years the teacher Sunetta developed a mind of loving kindness. As a consequence, for seven eons of world-dissolu tion and evolution he did not come back to this world. When the world was dissolvings [105] he moved on to the [realm of] streaming radiance. When the world Was evolving, he was reborn in an empty mansion of Brahma. 1578

"There he was Brahma, the Great Brahma, the vanquisher, the unvanquished, the universal seer, the wielder of mastery. He was Sakka(Indra), ruler of the devas(angels/gods), thirty-six times. Many hundreds of times he was a wheel-turning monarch, a righteous king who ruled by the Dhamma, a conqueror whose rule extended to the four boundaries, one who had attained stability in his country, who possessed the seven gems. He had over a thousand sons who were heroes, vigorous, able to crush the armies of their enemies. He reigned after he had conquered this earth as far as its ocean boundaries, not by force and weapons but by the Dhamma.

"Bhikkhus(Monks), though he had such a long life span and contin ued on for such a long time, the teacher Sunetta was still not freed from rebirth, from old age and death, from sorrow, lamenta tion, pain, dejection, and anguish. He was not freed from suf fering, I say. For what reason? Because he did not understand and penetrate four things. What four? Noble virtuous behavior, noble samadhi(self absorption/trance), noble panna(divine knowledge), and noble liberation.

"Noble virtuous behavior, bhikkhus, has been understood and penetrated. Noble samadhi(self absorption/trance) has been understood and penetrated. Noble panna(divine knowledge) has been understood and penetrated. Noble liberation has been understood and penetrated. craving(tanha/trishna) for existence(bhavo/cause for rebirth) has been cut off; the conduit to existence(bhavo/cause for rebirth) has been destroyed; now there is no more renewed existence(bhavo/cause for rebirth)." 1579 [106] Tiis is what the Lord(Buddha) said. Having said this, the Sugata(Lord Buddha), the Teacher, further said this:

"Virtuous behavior, samadhi(self absorption/trance), panna(divine knowledge), and unsurpassed liberation: these things the illustrious Gotama understood by himself.

"Having directly known these things, the Buddha taught the Dhamma to the bhikkhus. The Teacher, the end-maker of suffering, the One with Vision, has attained nibbana(nirvana)."

67 Simile of the Fortress (Nagaropama sans. Nagar-upama)
"Bhikkhus(monks), when a king's frontier fortress is well provided with seven appurtenances of a fortress and readily gains, without trouble or difficulty, four kinds of food, it can be called a king's frontier fortress that cannot be assailed by external foes and enemies.

"What are the seven kinds of appurtenances of a fortress with which it is well provided?

(1) "Here, bhikkhus, in the king's frontier fortress the pillar has a deep base and is securely planted, immobile, unshak able. A king's frontier fortress is well provided with this first appurtenance for protecting its inhabitants, and for warding off outsiders.

(2) "Again, in the king's frontier fortress the moat is dug deep and wide. A king's frontier fortress is well provided with this second appurtenance for protecting its inhabitants and for warding off outsiders. [107]

(3) "Again, in the king's frontier fortress the patrol path is high and wide. A king's frontier fortress is well provided with this third appurtenance for protecting its inhabitants and for warding off outsiders.

(4) "Again, in the king's frontier fortress many weapons are stored, both missiles and hand weapons. 1580 A king's frontier fortress is well provided with this fourth appurtenance for pro tecting its inhabitants and for warding off outsiders.

(5) "Again, in the king's frontier fortress many kinds of troops reside, that is, elephant troops, cavalry, charioteers, archers, stan dard bearers, camp marshals, food servers, ugga-caste warriors, front-line commandoes, great-bull warriors, attack soldiers, shield-bearing soldiers, domestic-slave soldiers. 1581 A king's frontier fortress is well provided with this fifth appurtenance for protecting its inhabitants and for warding off outsiders.

(6) "Again, in the king's frontier fortress the gatekeeper is wise, competent, and intelligent, one who keeps out strangers and admits acquaintances. A king's frontier fortress is well pro vided with this sixth appurtenance for protecting its inhabitants and for warding off outsiders.

(7) "Again, in the king's frontier fortress the rampart is high and wide, covered over by a coat of plaster. A king's frontier fortress is well provided with this seventh appurtenance for protecting its inhabitants and for warding off outsiders. [108]

"It is well provided with these seven kinds of appurtenances. And what are the four kinds of food that it readily gains, with out trouble or difficulty?

(1) "Here, bhikkhus, in the king's frontier fortress much grass, firewood, and water are stored up for the delight, relief, 1582 and ease of its inhabitants and for warding off outsiders.

(2) "Again, in the king's frontier fortress much rice and barley are stored up for the delight,: relief, and ease of its inhabitants and for warding off outsiders

(3) "Again, in the king's frontier fortress many foodstuffs — sesame, green gram, and beans 1583 — are stored up for the delight, relief, and ease of its inhabitants and for warding off outsiders.

(4) "Again, in the king's frontier fortress many medicaments — ghee, butter, oil, honey, molasses, and salt — are stored up for the delight, relief, and ease of its inhabitants and for warding off outsiders.

"These are the four foods that it readily gains, without trouble or difficulty'

"When, bhikkhus, a king's frontier fortress is well provided with these seven appurtenances of a fortress, and when it read ily gains, without trouble or difficulty, these four kinds of food, it can be said that the king's frontier fortress cannot be assailed by external foes and enemies.

"So too, bhikkhus, when a noble disciple possesses seven good qualities, and [109] when he gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life, he is then called a noble disciple who cannot be assailed by Mara, who cannot be assailed by the Evil One.

"What are the seven good qualities that he possesses?

(1) "Just as, bhikkhus, the pillar in the king's frontier fortress has a deep base and is securely planted, immobile and unshak able, for the purpose of protecting its inhabitants and for ward ing off outsiders, so too the noble disciple is endowed with faith. He places faith in the enlightenment of the Tathagata(Buddha) thus: 'The Lord(Buddha) is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas(angels/gods) and humans, the Enlightened One, the Lord(Buddha).' With faith as his pillar, the noble disciple abandons the harmful(akusala) and develops the beneficial(kusala), abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this first good quality.

(2) "Just as the moat in the king's frontier fortress is dug deep and wide for the purpose of protecting its inhabitants and for warding off outsiders, so too a noble disciple has a sense of moral shame; he is ashamed of bodily, verbal, and mental misconduct; he is ashamed of acquiring badharmful(akusala) qualifies. With a sense of moral shame as the moat, the noble disciple abandons the harmful(akusala) and develops the beneficial(kusala), abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this second good quality.

(3) "Just as the patrol path in the king's frontier fortress is high and wide for the purpose of protecting its inhabitants and for warding off outsiders, so too a noble disciple dreads wrong doing; he dreads bodily, verbal, and mental misconduct; he dreads acquiring bad harmful(akusala) qualities(Dhamma). With moral dread as the patrol path, the noble disciple abandons the harmful(akusala) and develops [110] the beneficial(kusala), abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this third good quality.

(4) "Just as many weapons, both missiles and hand weap ons, are stored in the king's frontier fortress for the purpose of protecting its inhabitants and for warding off outsiders, so too a noble disciple has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in tire end, with the right meaning and phrasing, which proclaim the perfectly complete and pure brahmacariya(celibate holy life) — such teach ings as these he has learned much of, retained in mind, recited verbally, mentally investigated, and penetrated well by view. With learning as his weaponry, the noble disciple abandons the harmful(akusala) and develops the beneficial(kusala), abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this fourth good quality.

(5) "Just as many kinds of troops reside in the king's frontier fortress, that is, elephant troops . . . domestic-slave soldiers, for protecting its inhabitants and for warding off outsiders, so too a noble disciple has aroused energy(exertion/viriya) for abandoning harmful(akusala) qualities and acquiring beneficial(kusala) qualities(Dhamma); he is strong, firm in exertion, not casting off the duty of cultivating beneficial(kusala) qualities; With energy(exertion/viriya) as his troops, the noble disciple abandons the harmful(akusala) and develops the beneficial(kusala), abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this fifth good quality.

(6) "Just as the gatekeeper in the king's frontier fortress is wise, competent, and intelligent, one who keeps out strangers and admits acquaintances, for protecting its inhabitants and for warding off outsiders, [111] so too a noble disciple is mind ful, possessing supreme mindfulness(meditation/sati) and alertness, one who remembers and recollects what was done and said long ago. With mindfulness(meditation/sati) as his gatekeeper, the noble disciple aban dons the harmful(akusala) and develops the beneficial(kusala), aban dons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this sixth good quality.

(7) "Just as the rampart in the king's frontier fortress is high and wide, covered over by a coat of plaster, for protecting its inhabitants and for warding off outsiders, so too a noble dis ciple is wise; he possesses the panna(divine knowledge) that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. With panna(divine knowledge) as his coat of plaster, the noble disciple abandons the harmful(akusala) and develops the beneficial(kusala), abandons what is blameworthy and develops what is blameless, and maintains himself in purity. He possesses this seventh good quality.

"He possesses these seven good qualities. 1564 "And what are the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life, which he gains at will, without trouble or difficulty?

(1) "Just as, bhikkhus, much grass, firewood, and water are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, secluded from sensual pleasures, secluded from harmful(akusala) states, a noble disciple enters and dwells in the first jhana(trance state), which consists of bliss(piti) and happiness(sukha) born of seclusion, accom panied by thought and examination— for his own delight, relief, and comfort, and for entering upon nibbana(nirvana).

(2) "Just as [112] much rice and barley are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the subsiding of thought and examination, a noble disciple enters and dwells in the second jhana(trance state), which has internal placidity and unification of mind and consists of bliss(piti) and happiness(sukha) born of samadhi(self absorption/trance), without thought and examination— for his own delight, relief, and comfort, and for entering upon nibbana(nirvana).

(3) "Just as. many foodstuffs — sesame, green gram, and beans — are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the fading away as well of bliss(piti), a noble disciple dwells equanimous and, mindful(meditating/sati) and completely compre hending, he experiences happiness(sukha) with the body; he enters and dwells in the third jhana(trance state) of which the noble Ones declare: 'He is equanimous, mindful(meditating/sati), one who dwells happily' — for his own delight, relief, and comfort, and for entering upon nibbana(nirvana).

(4) "Just as many medicaments — ghee, butter, oil, honey, molasses, and salt— are stored up in the king's frontier fortress for the delight, relief, and comfort of its inhabitants and for warding off outsiders, so too, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejec tion, a noble disciple enters and dwells in the fourth jhana(trance state), nei ther painful nor pleasant, which has purification of mindfulness(meditation/sati) by indifference(withdrawing within/upekkha) — for his own delight, relief, and comfort, and for entering upon nibbana(nirvana).

"These are the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life, which he gains at will, without trouble or difficulty. (113]

"When, bhikkhus, a noble disciple possesses these seven good qualities, and when he gains at will, without trouble or difficulty, these four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life, he is then called a noble disciple who cannot be assailed by Mara, who cannot be assailed by the Evil One."

68 One Who Knows the Dhamma (Dhammannu)
"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of rev erential salutation, an unsurpassed field of merit for the world. What seven? Here, a bhikkhu is one who knows the Dhamma, who knows the meaning, who knows himself, who knows mod eration, who. knows the proper time, who knows the assembly, and who knows the superior and inferior kinds of persons.

(1) "And how is a bhikkhu(monk) one who knows the Dhamma? Here, a bhikkhu knows the Dhamma: the discourses(Sutta), mixed prose and verse, expositions, verses(Gathas), inspired utterances(Udana), quotations(Itivuttaka), rebirth stories(Jataka), marvelous accounts, and questions and-answers. If a bhikkhu did not know the Dhamma— the discourses . . . questions-and-answers — -he would not be called 'one who knows the Dhamma.' But because he knows the Dhamma — the discourses . . . questions-and-answers — he is called 'one who knows the Dhamma.' Thus he is one who knows the Dhamma.

(2) "And how is a bhikkhu one who knows the meaning? Here, a bhikkhu knows the meaning of this and that statement thus: 'This is the meaning of this statement; this is the meaning of that statement.' If a bhikkhu did not know the meaning of this and that statement thus ... he would not be called 'one who knows the meaning.' But because he knows the meaning of this and that statement thus: 'This is the meaning of this statement; [114] this is the meaning of that statement,' he is called 'one who knows the meaning.' Thus he is one who knows the Dhamma and one who knows the meaning.

(3) "And how is a bhikkhu one who knows himself? Here, a bhikkhu knows himself thus: 'I have so much faith, virtuous behavior, learning, generosity, panna(divine knowledge), and discernment.' If a bhikkhu did not know himself thus: 'I have so much faith . . . and discernment, he would not be called 'one who knows himself.' But because he knows himself thus: 'I have so much faith . . . and discernment,' he is called 'one who knows himself.' Thus he is one who knows the Dhamma, one who knows the meaning, and one who knows himself.

(4) "And how is a bhikkhu one who knows moderation? Here, a bhikkhu knows moderation in accepting robes, alms food, lodgings, and medicines and provisions for the sick. If a bhikkhu did not know moderation in accepting robes . . . and provisions for the sick, he would not be called 'one who knows moderation.' But because he knows moderation in accepting robes, almsfood, lodgings, and medicines and provisions for the sick, he is called 'one who knows moderation.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, and one who knows moderation.

(5) "And how is a bhikkhu one who knows the proper time? Here, a bhikkhu knows the proper time thus: 'This is the time for learning, this is the time for questioning this is the time for exertion, this is the time for seclusion.' If a bhikkhu did not know the proper time — 'This is the time for learning . . . this is the time for seclusion'— he would not be called 'one who knows : the proper time.' But because he knows the proper time — "This is the time for learning. . . this is the time for seclusion' — he is called 'one who knows the proper time.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself; one who knows moderation, and one who knows the proper time.

(6) "And how is a bhikkhu one who knows the assembly? Here, a bhikkhu knows the assembly: 'This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. Among these, one should approach [this assembly] in such a way; [115] one should stop in such a way; one should act in such a way; one should sit down in such a way; one should speak in such a way; one should remain silent in such a way.' If a bhikkhu did not know the assembly: 'This is an assembly of khattiyas ... of ascetics. Among these, one should approach [this assembly] in such a way . . . one should remain silent in such a way' — he would not be called 'one who knows the assembly.' But because he knows the assembly — 'This is an assembly of khattiyas ... of ascetics. Among these, one should approach [this assembly] in such a way . . . one should remain silent in such a way' — he is called 'one who knows the assembly.' Thus he is one who knows the Dhamma, one who knows the meaning, one who knows himself, one who knows moderation, one who knows the proper time, and one who knows the assembly.

(7) "And how is a bhikkhu(monk) one who knows the superior and inferior kinds of persons? Here, a bhikkhu understands persons in terms of pairs. 1585

(i) "Two persons: one wants to see the noble ones; one does not want to see the noble ones. The person who does not want to see the noble ones is in that respect blameworthy; the person who wants to see the noble ones is in that respect praiseworthy.

(ii) "Two persons who want to see the noble ones: one wants to hear the good Dhamma; one does not want to hear the good Dhamma. The person who does not want to hear the good Dhamma is in that respect blameworthy; the person who wants to hear the good Dhamma is in that respect praiseworthy.

(iii) "Two persons who want to hear the good Dhamma: one listens to the Dhamma(path) with eager ears; one does not listen to the Dhamma with eager ears. The person who does not listen to the Dhamma with eager ears is in that respect blameworthy; the person [116] who listens to the Dhamma with eager ears is in that respect praiseworthy.

(iv) "Two persons who listen to the Dhamma with eager ears: one, having heard the Dhamma, retains it in mind; one, hav ing heard the Dhamma, does not retain it in mind. The person who, having heard the Dhamma, does not retain it in mind is in that respect blameworthy; the person who, having heard the Dhamma, retains it in mind is in that respect praiseworthy.

(v) "Two persons who, having heard the Dhamma, retain it in mind: one examines the meaning of the teachings that have been retained in mind; one does not examine the meaning of the teachings that have been retained in mind. The person who does not examine the meaning of the teachings that have been retained in mind is in that respect blameworthy; the person who examines the meaning of the teachings that have been retained in mind is in that respect praiseworthy.

(vi) "Two persons who examine the meaning of the teach ings that have been retained in mind: One has understood the meaning and the Dhamma and then practices in accordance with the Dhamma; one has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma. The person who has not understood the meaning and the Dhamma and does not practice in accordance with the Dhamma is in that respect blameworthy; the person who has understood the meaning and the Dhamma and then practices in accordance with the Dhamma is in that respect

(vii) "Two persons who have understood the meaning and the Dhamma and then practice in accordance with the Dhamma: one is practicing for his own welfare but not for the welfare of others; one is practicing for his own welfare and for the welfare of others. The person who is practicing for his own welfare but not for the welfare of others is in that respect blameworthy; the person who is practicing for his own welfare and for the welfare of others, is in that respect praiseworthy.

"It is in this way that a bhikkhu understands persons in terms of pairs. It is in this way that a bhikkhu is one who knows the superior and inferior kinds of persons. [117]

"Possessing these seven qualities, a bhikkhu is worthy of gifts, worthy of hospitality. Worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

69 Paricchattaka
(1) "Bhikkhus(Monks), when the foliage of the Tavatimsa devas(angels/gods)' paricchattaka coral tree has turned yellow, 1586 the Tavatimsa devas(angels/gods) are elated, [thinking]: 'The foliage of the paricchattaka coral tree now has turned yellow. Now it won't be long before its foliage will fall'.

(2) "When the foliage of the Tavatimsa devas(angels/gods)' paricchattaka coral tree has fallen, the Tavatimsa devas(angels/gods) are elated, [thinking]: 'The foliage of the paricchattaka coral tree now has fallen, Now it won't be long before its floral initiation occurs.' 1587

(3) "When the Tavatimsa devas(angels/gods)' paricchattaka coral tree has had its floral initiation, the Tavatimsa devas(angels/gods) are elated, [think ing]: 'The paricchattaka coral tree now has had its floral ini tiation. Now it won't be long before its floral differentiation occurs.' 1588

(4) "When the Tavatimsa devas(angels/gods)' paricchattaka coral tree has had its floral differentiation, the Tavatimsa devas(angels/gods) are elated, [thinking]: 'The paricchattaka coral tree now has had its floral differentiation. Now it won't be long before its bud formation occurs.' 1589.

(5) "When the Tavatimsa devas(angels/gods)' paricchattaka coral tree has had its bud formation, the Tavatimsa devas(angels/gods) are elated, [think ing]: 'The paricchattaka coral tree now has had its bud formation. Now it won't be long before [118] its bud burst occurs.' 1590

(6) "When the Tavatimsa devas(angels/gods)' paricchattatza coral tree has had its bud burst, the Tavatimsa devas(angels/gods) are elated, [thinking]; 'The paricchattaka coral tree now has had its bud burst. Now it won't be long before it fully blossoms' 1591

(7) "When the Tavatimsa devas(angels/gods) 'paricchattaka coral tree has fully blossomed, the Tavatimsa devas(angels/gods) are elated, and they spend four celestial months at the foot of the paricchattaka coral tree enjoying themselves furnished and endowed with the five objects of sensual pleasure. When the paricchattaka coral tree has fully blossomed, a radiance suffuses the area fifty yojanas all around and a fragrance is carried along with the wind for a hun dred yojanas. This is the majesty of the paricchattaka coral tree.

(1) "So too, bhikkhus, when a noble disciple intends to go forth from the household life into hermit life, on that occasion he is one whose foliage has turned yellow, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree. 1592

(2) "When a noble disciple has shaved off his hair and beard, put on ochre robes, gone forth the household life into hermit life, oh that occasion he is one whose foliage has fallen, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree.

(3) "When, secluded from sensual pleasures, secluded from harmful(akusala) states, a noble disciple enters and dwells in the first jhana(trance state) . . . on that occasion his floral initiation has occurred, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree.

(4) "When, with the subsiding of thought and examination, a noble disciple enters and dwells in the second jhana(trance state) . . . on that occasion his floral differentiation has occurred, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree.

(5) "When, [119] with the fading away as well of bliss(piti), a noble disciple . . . enters and dwells in the third jhana(trance state) . . . on that occasion his bud formation has occurred, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree.

(6) "When, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a noble disciple enters and dwells in the fourth jhana(trance state) . . . on that occa sion his buds have burst open, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree.

(7) "When, with the destruction of the taints, a noble disciple has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and hav ing entered upon it, dwells in it, on that occasion he has fully blossomed, like the Tavatimsa devas(angels/gods)' paricchattaka coral tree.

"On that occasion, bhikkhus, the earth-dwelling devas(angels/gods) raise a cry: 'This Venerable So-and-So, the pupil of that Vener able One, went forth from the household life into hermit life from such and such a village or town, and now, with the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwells in it.' Having heard the cry of the earth-dwelling devas(angels/gods), the devas(angels/gods) [ruled by] the four great kings raise a cry. . . . Having heard the cry of the devas(angels/gods) [ruled by] the four great kings, the Tavatimsa devas(angels/gods), . . the Yama devas(angels/gods) . . . the Tusita devas(angels/gods) . . . the devas(angels/gods) who delight in creation . . . the devas(angels/gods) who control what is created by others. . the devas(angels/gods) of Brahma's company raise a cry: This Ven erable So-and -So. . . has realized for himself with direct knowl edge, in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, dwells in it. Thus [120] at that moment, at that instant, at that second, the cry spreads as far as the brahma world. 593 This is the spiritual majesty of a bhikkhu whose taints are destroyed."

70 Honor (Sakkacca)
Then, when the Venerable Sariputta was alone in seclusion, the following course of thought arose in his mind: "What should a bhikkhu honor, respect, and dwell in dependence on so that he might abandon the harmful(akusala) and develop the beneficial(kusala)?"

It then occurred to him: "(1) A bhikkhu should honor, respect, and dwell in dependence on the Teacher so that he might abandon the harmful(akusala) and develop the beneficial(kusala). (2) He should honor, respect, and dwell in dependence on the Dhamma . . . (3) . . . the Sangha . . . (4) . . . the training . . . (5) con centration . . . (6) . . . alertfulness . . . (7) . . . hospitality so that he might abandon the harmful(akusala) and develop the beneficial(kusala)."

Then it occurred to the Venerable Sariputta: "These quali ties have been purified and cleansed in me. Let me go to the Lord(Buddha) and report them to him. Thus these qualities will be purified in me and will be more widely known as purified 594

Suppose a man would find a gold nugget, purified and cleansed. It might occur to him: 'This golden nugget of mine is purified and cleansed. Let me go and show it to the goldsmiths. Then, when this golden nugget of mine has been shown to the gold smiths, it will be purified and will be more widely known as purified.' So too these qualities have been purified and cleansed in me. Let me go to the Lord(Buddha) and report them to him. Thus these qualities will be purified in me and will be more widely known as purified."

Then, [121] in the evening, the Venerable Sariputta emerged from seclusion and approached the Lord(Buddha). He paid hom age to the Lord(Buddha), sat down to one side, and said:

"Here, Bhante, when I was alone in seclusion, the follow ing course of thought arose in my mind . . . [He here relates the entire course of thought stated above, down to:] . . .Thus these . qualities will be purified in me [122] and will be more widely known as purified." .

"Good, good, Sariputta! A bhikkhu should honor, respect, and dwell in dependence on the Teacher so that he might aban don the harmful(akusala) and develop the beneficial(kusala). He should honor, respect, and dwell in dependence on the Dhamma . . . the Sangha . . . the training . . . samadhi(self absorption/trance) . . . alertfulness . . . hos pitality so that he might abandon the harmful(akusala) and develop the beneficial(kusala)."

When this was said, the Venerable Sariputta said to the Lord(Buddha): "Bhante, I understand in detail thus the meaning of this statement that the Lord(Buddha) has spoken in brief.

"It is impossible, Bhante, that a bhikkhu who lacks rever ence for the Teacher could have reverence for the Dhamma(path). The bhikkhu who (1) lacks reverence for the Teacher (2) also lacks reverence for the Dhamma.

"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher and the Dhamma could have reverence for the Sangha. The bhikkhu who lacks reverence for the Teacher and the Dhamma (3) also lacks reverence for the Sangha.

"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha could have rever ence for the training. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha (4) also lacks reverence for the training.

"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dharnma, and the Sangha, and the training could have reverence for samadhi(self absorption/trance). The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, and the training (5) also lacks reverence for samadhi(self absorption/trance).

"It is impossible, Bhante, that a bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, and samadhi(self absorption/trance) could have reverence for alertfulness. The bhik khu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, and samadhi(self absorption/trance) [123] (6) also lacks reverence for alertfulness.

"It is impossible, Bhante, that a bhikkhu who lacks rever ence for the Teacher, the Dhamma, and the Sangha, the train ing, samadhi(self absorption/trance), and alertfulness could have reverence for hospitality. The bhikkhu who lacks reverence for the Teacher, the Dhamma, and the Sangha, the training, samadhi(self absorption/trance), and needfulness (7) also lacks reverence for hospitality.

"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher could lack reverence for the Dhamma. The bhik khu who has reverence for the Teacher (2) also has reverence for the Dhamma.

"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher and the Dhamma could lack reverence for the Sangha. The bhikkhu who has reverence for the Teacher and the Dhamma (3) also has reverence, for the Sangha.

"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha could lack rever ence for the training. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha (4) also has reverence for the training.

"It is impossible, Bhante, that a bhikkhu(monk) who has reverence for the Teacher, the Dhamma, and the Sangha, and the training could lack reverence for samadhi(self absorption/trance). The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, and the training (5) also has reverence for samadhi(self absorption/trance).

"It is impossible, Bhante, [124] that a bhikkhu who has rever ence for the Teacher, the Dhamma, and the Sangha, the training, and samadhi(self absorption/trance) could lack reverence for alertfulness. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, and samadhi(self absorption/trance) (6) also has rever ence for alertfulness.

"It is impossible, Bhante, that a bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, samadhi(self absorption/trance), and alertfulness could lack reverence for hos pitality. The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, samadhi(self absorption/trance), and alertfulness (7) also has reverence for hospitality.

"It is in such a way, Bhante, that I understand in detail the meaning of this statement that the Lord(Buddha) has spoken in brief."

"Good, good, Sariputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way. Indeed, Sariputta, it is impossible that a bhikkhu who lacks reverence for the Teacher could have reverence for the Dhamma. . . . [The Buddha here repeats the entire elabora tion by Sariputta.] [125] . . . The bhikkhu who has reverence for the Teacher, the Dhamma, and the Sangha, the training, samadhi(self absorption/trance), and alertfulness also has reverence for hospitality.

"It is in such a way, Sariputta, that the meaning, of this state ment that I spoke in brief should be understood in detail."

71 Development of Understanding [1595] (Bhavana)
"Bhikkhus(monks), when a bhikkhu is not intent on development, even though he forms the wish: 'May my mind be liberated from the taints by non-clinging!' yet his mind is not liberated from the taints by non-clinging. For what reason? Because he lacks devel opment. Lacks development of what? (1) Of the four establish ments of mindfulness(meditation/sati), (2) the four right strivings, (3) the four bases for psychic potency(magic/iddhi), (4) the five spiritual faculties, (5) the five powers, (6) the seven factors of enlightenment, and (7) the noble eightfold path.

"Suppose there was a hen with eight, ten, or twelve eggs that she had hot properly covered, incubated, and nurtured. [126] Even though she might form the wish: 'May my chicks pierce their shells with the points of their claws or beaks and hatch safely!' yet the chicks are incapable of doing so. For what reason? Because the hen had not properly covered, incubated, and nurtured her eggs.

"So too, when a bhikkhu is not intent on development, even though he forms the wish: 'May my mind be liberated from the taints by non-clinging!' yet his mind is not liberated from the taints by non-clinging. For what reason? Because he lacks development. Lacks development of what? Of the four estab lishments of mindfulness(meditation/sati) . . . the noble eightfold path.

"Bhikkhus(Monks), when a bhikkhu is intent on development, even though he does not form the wish: 'May my mind be liber ated from the taints by non-clinging !' yet his mind is liberated from the taints by non-clinging. For what reason? Because of his development. Development of what? (1) Of the four establish ments of mindfulness(meditation/sati), (2) the four right strivings, (3) the four bases for psychic potency(magic/iddhi), (4) the five spiritual faculties, (5) the five powers, (6) the seven factors of enlightenment, and (7) the noble eightfold path.

"Suppose there was a hen with eight, ten, or twelve eggs that she had properly covered, incubated, and nurtured. Even though she might not form the wish: 'May my chicks pierce their shells with the points of their claws or beaks and hatch safely!' yet the chicks are capable of doing so. For what reason? Because the hen had properly covered incubated, and nurtured her eggs.

"So too, when a bhikkhu is intent on development, even though he does not form the wish: [127] 'May my mind be lib erated from the taints by non-clinging!' yet his mind is liberated from the taints by non-clinging. For what reason? Because of his development. Development of what? Of the four establish ments of mindfulness(meditation/sati) . . . the noble eightfold path.

"When, bhikkhus, a carpenter or a carpenter's apprentice sees the impressions of his fingers and his thumb on the handle of his adze, he does not know: 'I have worn away so much of the adze handle today, so much yesterday, so much earlier'; but when it has worn away, he knows that it has worn away. So too, when a bhikkhu is intent on development, even though he does not know: 'I have worn away so much of the taints today, so much yesterday, so much earlier yet when they are worn away, he knows that they are worn away.

"Suppose, bhikkhus, there was a seafaring strip bound together by lashings that had been worn away in the water for six months. It would be hauled up on dry land during the cold season and its lashings would be further attacked by wind and sun. Inundated by rain from a rain cloud, the lashings would readily deteriorate and rot away. So too, when a bhikkhu is intent on development, his fetters readily collapse and rot away." [128]

72 Fire simile (Aggikkhandhopama sans. Agni-khand-upama)
Thus have I heard. On one occasion the Lord(Buddha) was walk ing on tour among the Kosalans together with a large Sangha of bhikkhus. Then, while traveling along the highway, in a certain spot the Lord(Buddha) saw a great mass of fire burning, blazing, and glowingHe left the highway, sat down on the seat pre pared for him at the foot of a tree, and addressed the bhikkhus: "Bhikkhus(Monks), do you see that great mass of fire burning, blazing, arid glowing?"

"Yes, Bhante." ...

(1) "What do you think, bhikkhus? Which is better, to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it, or to embrace a girl with soft and tender hands and feet — whether from a khattiya, brahmin, or householder clan — and sit down or lie down next to her?"

"It would be far. better, Bhante, to embrace a girl with soft and tender hands and feet— whether from a khattiya, brahmin, or householder clan — and sit down or lie down next to her. It would be painful to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it."

"I inform you, bhikkhus, I declare to you that for an immoral man of bad character — one of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved — it would be far better to embrace that great mass of fire, burning, blazing, and glowing, and sit down or lie down next to it. For what reason? Because on that account [129] he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man . . . embraces a girl with soft and tender hands and feet — whether from a khattiya, brahmin, or householder clan — and sits down or lies down next to her, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

(2) "What do you think, bhikkhus? Which is better, for a strong man to wrap a tough horsehair rope around both one's shins and tighten it so that it cuts through one's outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow. or for one to accept the homage of affluent khattiyas, brahmins, or householders?"

"It would be far better, Bhante, for one to accept the homage of affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to wrap a tough horsehair rope around both one's shins and tighten it so that it cuts through one's outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow."

"I inform you, bhikkhus, I declare to you that for an immoral man . . . it would be far better if a strong man were to wrap a tough horsehair rope around both his shins and tighten it so that it cuts through his outer skin, inner skin, flesh, sinews, and bone, until it reaches the marrow. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destina tion, in the lower world, in hell. [130] But when that immoral man . . . accepts the homage of affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

(3) "What do you think, bhikkhus? Which is better, for a strong man to strike one in the breast with a sharp spear smeared with oil, or for one to accept reverential salutations from affluent khattiyas, brahmins, or householders?"

"It would be far better, Bhante, for one to accept reverential salutations from affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to strike one in the breast with a sharp spear smeared with oil."

"I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to strike him in the breast with a sharp spear smeared with oil. For what rea son? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man ., . accepts reverential salutations from affluent khattiyas, brahmins, or householders, this leads to his harm and suffer ing for a long time. With the breakup of the body, after death. he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

(4) "What do you think, bhikkhus? Which is better, for a strong man to wrap a hot ironsheet — burning, [131] blazing, and glowing — around one's body, or for one to use a robe given out of faith by affluent khattiyas, brahmins, or householders?"

"It would be far better, Bhante, for one to use a robe given out of faith by affluent khattiyas, brahmins, or householders. It would be painful if a strong man were to wrap a hot iron sheet — burning, blazing, and glowing— around one's body."

"I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to wrap a hot iron sheet — burning, blazing, and glowing — around his body. For what reason? Because bn that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of mis ery, in a bad destination, in the lower world, in hell. But when that immoral man . . . makes use of a robe given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

(5) "What do you think, bhikkhus? Which is better, for a strong man to force open one's mouth with a hot iron spike— burning, blazing, and glowing — and insert a hot copper ball — burning, blazing, and glowing —which burns one's Ups, mouth, tongue, throat, and stomach, 1596 [132] and comes out from below taking along one's entrails, or for one to consume almsfood given out of faith by affluent khattiyas, brahmins, or householders?"

"It would be far better, Bhante, for one to consume almsfood given out of faith by affluent khattiyas, brahmins, or household ers. It would be painful if a strong man were to force open one's mouth with a hot iron spike— burning, blazing, and glowing — and insert a hot copper ball . . . which burns one's lips . . . and comes out from below taking along one's entrails."

"I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to force open his mouth with a hot iron spike — burning, blazing, and glowing — and insert a hot copper ball . . . which burns one's lips . . . and comes out from below, taking along his entrails. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of mis ery, in a bad destination, in the lower world, in hell. But when that immoral man . . . consumes almsfood given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

(6) "What do you think, bhikkhus? Which is better, for a strong man to grab one by the head or shoulders [133] and force one to sit or lie down on a hot iron bed or chair — burning, blaz ing, and glowing— or for one to use a bed and chair given out of faith by affluent khattiyas, brahmins, or householders?"

"It would be far better, Bhante, for one to use a bed and chair given out of faith by affluent khattiyas, brahmins, or household ers. It would be painful if a strong man were to grab one by the head or shoulders and force one to sit or lie down on a hot iron bed or chair, burning, blazing, and glowing."

"I inform you, bhikkhus, I declare to you that for an immoral man ... it would be far better if a strong man were to grab him by the head or shoulders and force him to sit or lie down on a hot iron bed or chair, burning, blazing, and glowing. For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man . . . uses a bed and chair given out of faith by afflu ent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destina tion, in the lower world, in hell.

(7) "What do you think, bhikkhus? Which is better, for a strong man to grab one, turn one upside down, and throw one into a hot copper cauldron — burning, blazing, and glowing — and while one is boiling there in a swirl of froth, one sometimes rises, sometimes sinks, and sometimes is swept across, or for one to use a dwelling given out of faith by affluent khattiyas, [134] brahmins, or householders?"

"It would be far better, Bhante, for one to use a dwelling given out of faith by affluent khattiyas, brahmins, or household ers. It would be painful if a strong man were to grab one, turn one upside down, and throw one into a hot copper cauldron — burning, blazing, and glowing — so that while one is boiling there in a swirl of froth, one sometimes rises, sometimes sinks, and sometimes is swept across."

"I inform you, bhikkhus, I declare to you that for an immoral man of bad character — one of impure and suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, cor rupt, depraved — it would be far better for a strong man to grab him, turn him upside down, and throw him into a hot copper cauldron — burning, blazing, and glowing — so that while he is boiling there in a swirl of froth, he sometimes rises, sometimes sinks, and sometimes is swept across: For what reason? Because on that account he might undergo death or deadly pain, but for that reason he would not, with the breakup of the body, after death, be reborn in the plane of misery, in a bad destination, in the lower world, in hell. But when that immoral man . . . uses a dwelling given out of faith by affluent khattiyas, brahmins, or householders, this leads to his harm and suffering for a long time. With the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell.

"Therefore, bhikkhus, you should train yourselves thus: 'When we use robes, alms food, lodgings, and medicines and provisions for the sick, these services that [others] provide for us will be of great fruit and benefit to them, and this going forth[into monkhood] of ours will not be barren, but fruitful and fertile.' Thus should you train yourselves. Considering your, own good, bhikkhus, it is enough to strive for the goal with alertfulness; considering the good of others, [135] it is ehough to strive for the goal with alertfulness; considering the good of both, it is enough to strive for the goal with alertfulness." 1597

This is what the Lord(Buddha) said. Now while this exposi tion was being spoken, sixty bhikkhus vomitted hot blood. Sixty bhikkhus gave up the training and returned to the lower life, saying: "It is difficult to do. Lord(Buddha), very difficult to do."

And the minds of sixty bhikkhus were liberated from the taints by non-clinging. 1598

73 Sunetta
(1) "Bhikkhus(monks), in the past there was a teacher named Sunetta, the founder of a spiritual sect, one without lust(raag) for sensual plea sures. 1597 The teacher Sunetta had many hundreds of disciples to whom he taught a Dhamma for companionship with the brahma world. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heav enly world.

"In the past, bhikkhus, (2) there was a teacher named Mugapakkha . . . (3) there was a teacher named Aranemi . . . (4) there was a teacher named Kuddala . . . (5) there was a teacher named HatthipaLa . (6) there was a teacher named Jotipala . . . (7) there was a teacher named Araka, the founder of a spiritual sect, one without lust(raag) for sensual pleasures. The teacher Araka had many hundreds Of disciples to whom he taught a Dhamma for companionship with the brahma world. When he [136] was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.

"What do you think, bhikkhus? These seven teachers were founders of spiritual sects, men without lust(raag) for sensual plea sures who had retinues of many hundreds of disciples. If, with a mind of hatred, one had insulted and reviled them and their communities of disciples, wouldn't one have generated much demerit?"

"Yes, Bhante."

"If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and abuses a single person accomplished in view, one generates even more demerit. For what reason? I say, bhikkhus, there is no injury against outsiders like that against [your] fellow monks. 1600 Therefore, bhikkhus, you should train yourselves thus: 'We will not let hatred toward our fellow monks arise in our minds.' Thus, bhikkhus, should you train yourselves."

74 Araka
"Bhikkhus(monks), in the past there was a teacher named Araka, the founder of a spiritual sect, one without lust(raag) for sensual plea sures. The teacher Araka had many hundreds of disciples to whom he taught such a Dhamma as this: 'Brahmins, short is the life of human beings, limited and fleeting; it has much suf fering, much misery. One should wisely understand this. [137] One should do what is beneficial(kusala) and lead the brahmacariya(celibate holy life); for none who are born can escape death.

(1) "Just as a drop of dew on the tip of a blade of grass will quickly vanish at sunrise and will not last long, so too, brah mins, human life is like a drop of dew. It is limited and fleet ing; it has much suffering, much misery. One should wisely understand this. One should do what is beneficial(kusala) and lead the brahmacariya(celibate holy life); for none who are born can escape death.

(2) "Just as, when thick drops of rain are pouring down, a water bubble will quickly vanish and will not last long, so too, brahmins, human life is like a water bubble. It is limited . . . for none who are born can escape death.

(3) "Just as a line drawn on water with a stick will quickly vanish and will not last long, so too, brahmins, human life is like a line drawn on water with a stick. It is limited . . . for none who are born can escape death.

(4) "Just as a river flowing down from a mountain, going a long distance, with a swift current, carrying along much flot sam, will not stand still for a moment, an instant, a second, but will rush on, swirl, and flow forward, so too, brahmins, human life is like a mountain stream. It is limited . . . for none who are born can escape death.

(5) "Just as a strong man might form a lump of spittle at the tip of his tongue and spit it out without difficulty, so too, brahmins, human life is like a lump of spittle. It is limited . . . for none who are born can escape death.

(6) "Just as [138] a piece of meat thrown into an iron pan heated all day will quickly vanish and will not last long, so too, brahmins, human life is like this piece of meat. It is limited . . . for none who are born can escape death.

(7) "Just as, when a cow to be slaughtered is being led to the slaughterhouse, whatever leg she lifts, she is close to slaugh ter, close to death, so too, brahmins, human life is like a cow doomed to slaughter. It is limited and fleeting; it has much suffering, much misery. One should wisely understand this. One should do what is beneficial(kusala) and lead the brahmacariya(celibate holy life); for none who are born can escape death.

"But at that time, bhikkhus, the human life span was 60,000 years, and girls were marriageable at the age of five hundred. At that time, people had but six afflictions: cold, heat, hunger, thirst, excrement, and urine. Though people had such long life spans and lived so long, and though their afflictions were so few, still, the teacher Araka gave his disciples such a teaching: brahmins, short is the life of human beings . . . for none who are born can escape death.

"But nowadays, bhikkhus, one could rightly say: 'Short is the life of human beings, limited and fleeting; it has much suf fering, much misery. One should wisely understand this. One should do what is beneficial(kusala) and lead the brahmacariya(celibate holy life); for none who are born can escape death.' For today one who lives long lives for a hundred years or a little more. And when liv ing for a hundred years, one lives just for three hundred sea sons: a hundred winters, a hundred summers, and a hundred rains. When living for three hundred seasons, one lives just for twelve hundred months: four hundred [139] winter months, four hundred summer months, and four hundred months of the rains. When living for twelve hundred months, one lives just for twenty-four hundred fortnights; eight hundred fortnights of winter, eight hundred fortnights of summer, and eight hundred fortnights of the rains.

"And when living for twenty-four hundred fortnights, one lives just for 36,000 nights: 12,000 nights of winter, 12,000 nights of summer, and 12,000 nights of the rains. 1601 And when living for 36,000 nights, one eats just 72,000 meals: 24,000 meals in winter, 24,000 in summer, and 24,000 in the rains. And this includes the taking of mother's milk and the [times when there are] obstacles to meals. These are the obstacles to meals: one who is angry 1602 does not eat a meal, one in pain does not eat a meal, one who is ill does not eat a meal, one observing the uposatha does not eat a meal, and When not obtaining [food] one does not eat a meal.

"Thus, bhikkhus, for a human being with a life span of a hundred years, I have reckoned his life span, the limit of his life span, the number of seasons, years, months, and fortnights [in his life]; the number of his nights, days, 1603 and meals, and the obstacles to meals. Whatever, bhikkhus, should be done by a compassionate teacher out of compassion for his disciples, seeking their welfare, that I have done for you. These are the feet of trees, these are empty huts. Meditate, bhikkhus, do not be slothful. Do not have cause to regret it later. This is our instruction to you." [140]

75. An Expert in the Discipline (1) (Vinayadhara1)
"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is an expert in the discipline. What seven?

"(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) He is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing dan ger in minute faults. Having undertaken the training rules, he trains in them. (6) He is one who gains at will, without trouble or difficulty, the four jhanas(trance states) that constitute the higher mind and are pleasant dwellings in this very life. (7) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), and having entered upon it, he dwells in it.

"Possessing these seven qualities, a bhikkhu is an expert in the discipline."

76 An Expert in the Discipline (2) (Vinayadhara2)
"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is an expert in the discipline. What seven?

"(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) Both Patimokkhas have been well transmitted to him in detail, well analyzed, well mastered, well determined in terms of the rules and their detailed explica tion. 1604 (6) He is [141] one who gains at will . . . the four jhanas(trance states)

(7) With the destruction of the taints, he has realized for himself with direct knowledge(abhinna). . . the taintless liberation of mind, lib eration by panna(divine knowledge). . . he dwells in it.

"Possessing these seven qualities, a bhikkhu is an expert in The discipline."

77 An Expert in the Discipline (3) (Vinayadhara3)
"Bhikkhus(monks), possessing seven qualities, a bhikkhu is an expert in the discipline. What seven?

"(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) He is one who is firm in the discipline, immovable. (6) He is one who gains at will. . . the four jhanas(trance states). . . . (7) With the destruction of the taints, he has realized for him self with direct knowledge(abhinna) . . . the taintless liberation of mind, liberation by panna(divine knowledge) . . . he dwells in it.

"Possessing these seven qualities, a bhikkhu(monk) is an expert in the discipline."

78 An Expert in the Discipline (4) (Vinayadhara4)
"Bhikkhus(Monks), possessing seven qualities, a bhikkhu is an expert in the disciplineWhat seven?

"(1) He knows what is an offense. (2) He knows what is not an offense. (3) He knows what is a light offense. (4) He knows what is a grave offense. (5) He recollects his manifold past abodes(of past rebirths), that is, one rebirth, two rebirths ... [as in 6:2 §4] . . . he recollects his manifold past abodes(of past rebirths) with their aspects and details. (6) With the divine eye, which is purified and surpasses the human . . . [as in 6:2 §5] ... he understands how beings fare in accordance with their kamma(karma/deeds). (7) With the destruction of the taints, he has real ized for himself with direct knowledge(abhinna) . . . the taintless libera tion of mind, liberation by panna(divine knowledge) . . . he dwells in it.

"Possessing these seven qualities, a bhikkhu is an expert in the discipline." [142]

79 An Expert in the Discipline is Resplendent (1) (Vinayadharasobhana1)
"Bhikkhus(Monks), possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [As in 7:75.] . . . Possessing these seven qualities, an expert in the discipline is resplendent." 1605

80 An Expert in the Discipline Is Resplendent (2) (Vinayadharasobhana2)
"Bhikkhus(Monks), possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [As in 7:76.] . . . Possessing these seven qualities, an expert in the discipline is resplendent."

81 An Expert in the Discipline Is Resplendent (3) (Vinayadharasobhana3)
"Bhikkhus(Monks), possessing seven qualities, an expert in the dis cipline is resplendent. What seven? . . . [As in 7:77.] . . . [143] Possessing these seven qualities, an expert. in the discipline is resplendent."

82 An Expert in the Discipline Is Resplendent (4) (Vinayadharasobhana4)
"Bhikkhus(Monks), possessing seven qualities, an expert in the discipline is resplendent. What seven? . . . [As in 7:78.] . . . Possessing these seven qualities, an expert in the discipline is resplendent."

83 The Teacher's Discipline (Satthusasana)
Then the Venerable Upali approached the Lord(Buddha), paid homage to him, sat down to one side, and said: "Bhante, it would be good if the Lord(Buddha) would, teach me the Dhamma in brief, so that, having heard the Dhamma(path) from the Lord(Buddha) , I might dwell alone, withdrawn, alertful, ardent, and resolute."

"Upali, those things which you might know thus: 'These things do not lead exclusively to disenchantment(nibbida), to dispas sion(viraga), to cessation, to peace, to direct knowledge(abhinna), to enlighten ment, to nibbana(nirvana),' you should definitely recognize: 'This is not the Dhamma; this is not the discipline; this is not the teaching of the Teacher.' But those things which you might know thus: 'These things lead exclusively to disenchantment(nibbida), to dispas sion(viraga), to cessation, to peace, to direct knowledge(abhinna), to enlighten ment, to nibbana(nirvana),' you should definitely recognize: 'This is the Dhamma; this is the discipline; this is the teaching of the Teacher" [144]

84 Settlement (Adhikaranasamatha)
"Bhikkhus(Monks), there are these seven principles for the settlement of disciplinary issues, for settling and pacifying any disciplinary issues that may arise. What seven?

"(1) Removal by presence may be applied; 1606 (2) removal by memory may be applied; (3) removal on account of past insan ity may be applied; (4) the acknowledgment of an offense may be applied; (5) the majority opinion may be applied; (6) a charge of aggravated misconduct may be applied; and (7) covering over with grass may be applied. 1607

"There are, bhikkhus, these seven principles for the settle ment of disciplinary issues, for settling and pacifying any dis ciplinary issues that may arise."

85 A Monk (Bhikkhu)
"Bhikkhus(Monks), it is through the breaking of seven things that one is a bhikkhu. 1609 What seven? Personal-existence(bhavo/cause for rebirth) view is broken; doubt is broken; wrong grasp of behavior and observances is broken; lust(raag) is broken; hatred is broken; delusion(moha) is broken; con ceit is broken. It is through the breaking of these seven things that one is a bhikkhu."

86 An Ascetic (Samana)
"Bhikkhus(Monks), it is through the pacifying of seven things that one is an ascetic. . . ." l6l0

87 A Brahmin (Brahamana)
"Bhikkhus(Monks), it is through the expulsion [of seven things] that one is a brahmin. ..."

88 A Scholar (Sottiya)
"Bhikkhus(Monks), it is because of the streaming away [of seven things] that one is a scholar "

89 Washed (Nhataka)
"Bhikkhus(Monks), it is because of the washing away [of seven things] that one is washed " [145]

90 A Master of Vedic Knowledge (Vedagu sans. Vedagya)
"Bhikkhus(Monks), it is because one has the knowledge [of seven things] that one is a master of Vedic knowledge. . . ."

91 A Noble One (Ariya)
"Bhikkhus(Monks), it is through the foe-slaying [of seven things] that one is a noble one " 1611

92 An Arahant
"Bhikkhus(monks), it is through the remoteness [of seven things] that one is an arahant. 16,2 What seven? Personal-existence(bhavo/cause for rebirth) view is remote; doubt is remote; wrong grasp of behavior and obser vances is remote; lust(raag) is remote; hatred is remote; delusion(moha) is remote; conceit is remote. It is through the remoteness of these seven things that one is an arahant."

93 Bad Character (1) (Asaddhamma)
"Bhikkhus(Monks), there are these seven who are not of good character. What seven? One without faith, one without a sense of moral shame, one without moral dread, one of little learning, one who is lazy, one who is muddle-minded, and one who is unwise. These are the seven who are not of good character."

94 Good Character (2) (Saddhamma)
"Bhikkhus(Monks), there are these seven who are of good character. What seven? One endowed with faith, one with a sense of moral shame, one with moral dread, one who is learned, one who is energetic, one who is mindful(meditating/sati), and one who is wise. These are the seven who are of good character."

95 Watching Impermanence(Aniccha/Anitya in Meditation ) in the Eye 1613
"Bhikkhus(Monks), there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?

(1) "Here, bhikkhus, some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in the eye, perceiving impermanence(aniccha/anitya), experienc ing impermanence(aniccha/anitya), constantly, continuously, and uninterrupt edly focusing on it with the mind, fathoming it with panna(divine knowledge). With the destruction of the taints, he has realized for himself with direct knowledge(abhinna), in this very life, the taintless liberation of mind, liberation by panna(divine knowledge), [146] and having entered upon it, he dwells in it. This is the first kind of person worthy of gifts, worthy of hospitality, worthy of offerings, worthy of re verential salutation, an unsurpassed field of merit for the world.

(2) "Again, some person dwells watching(in meditation/anupassi) imperma nence in the eye, perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). For him the exhaustion of the taints and the exhaustion of life occur simultaneouslyThis is the second kind of person worthy of gifts.

(3) "Again, some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in the eye, perceiving impermanence(aniccha/anitya), experiencing imperma nence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the utter destruction of the five lower fetters, he becomes an attainer of nibbana in the interval. This is the third kind of person worthy of gifts. ...

(4) " Again, some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in the eye, perceiving impermanence(aniccha/anitya), experiencing imperma nence, constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the utter destruction of the five lower fetters, he becomes an attainer of nibbana upon landing. This is the fourth kind of person worthy of gifts. ...

(5) "Again, some person dwells watching(in meditation/anupassi) imperma- nence in the eye, perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the utter destruction of the five lower fetters, he becomes an attainer of nibbana(nirvana) without exertion. This is the fifth kind of person worthy of gifts

(6) "Again, some person dwells watching(in meditation/anupassi) imperma nence in the eye, perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the utter destruction of the five lower fetters, he becomes an attainer of nibbana(nirvana) through exertion. This is the sixth kind of person worthy of gifts. . ..

(7) "Again, some person dwells watching(in meditation/anupassi) imperma nence in the eye, perceiving impermanence(aniccha/anitya), experiencing impermanence(aniccha/anitya), constantly, continuously, and uninterruptedly focusing on it with the mind, fathoming it with panna(divine knowledge). With the utter destruction of the five lower fetters, he becomes one bound upstream, heading toward the Akanittha realm. This is the seventh kind of person worthy of gifts. . ..

"These, bhikkhus, are the seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."

96 — 622 Watching (Meditating on) Suffering, Etc.
"Bhikkhus(Monks), there are these seven kinds of persons who are worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What seven?

"Here, bhikkhus, some person dwells watching(in meditation/anupassi) suffering in the eye . .  . . . dwells watching(in meditation/anupassi) non-self in the eye . . .  . dwells watching(in meditation/anupassi) destruction in the eye . . .  . dwells watching(in meditation/anupassi) vanishing in the eye . ..

. . dwells watching(in meditation/anupassi) fading away in the eye...

. . . dwells watching(in meditation/anupassi) cessation in the eye. . . dwells watching(in meditation/anupassi) relinquishment in the eye ...

. . Here some person dwells watching(in meditation/anupassi) imper- manence in the ear. . . the nose. . . the tongue. . . the body ... . the mind ... in forms. . . sounds. . . odors. . .tastes. . . tactile objects. . . mental phenomena(dhamma)...

". . . in eye-consciousness . . ear-consciousness . . . nose-consciousness . . . tongue-consciousness . . . body consciousness . . . mind -consciousness ...

"... in eye-contact ... ear-contact . . . nose

contact. . . tongue-contact. . . body-contact. . . mind-contact

". . in sensation(vedana) born of eye-contact . . . sensation(vedana) born

of ear-contact. . . sensation(vedana) born of nose-contact. . . sensation(vedana) born of tongue-contact. . . sensation(vedana) born of body-contact. . . sensation(vedana) born of mind-contact ...

". . . in perception(sanna/sangya) of forms . . . perception(sanna/sangya) of sounds . . . perception(sanna/sangya) of odors . . . perception(sanna/sangya) of tastes . . . perception(sanna/sangya) of tactile objects . . . perception(sanna/sangya) of mental phenomena(dhamma). ..

"... in awareness regarding forms . . . awareness regard ing sounds . . . awareness regarding odors . . . awareness regarding tastes . . . awareness regarding tactile objects . . . awareness regarding mental phenomena(dhamma)...

". . in craving(tanha/trishna) for forms . . . craving for sounds . . . craving for odors . . . craving for tastes . . . craving(tanha/trishna) for tactile objects . . craving for mental phenomena(dhamma). ..

". . . in thought about forms . . . thought about sounds . . . thought about odors . . . thought about tastes . . . thought about tactile objects . . . thought about mental phenomena(dhamma)...

". . . in examination of forms . . . examina tion of sounds . . . examination of odors . .. . examination of tastes . . . examination of tactile objects . . examination of mental phenomena(dhamma)...

". . Here some person dwells watching(in meditation/anupassi) impermanence(aniccha/anitya) in the form aggregate .. 3 the sensation(vedana) aggre gate .. the perception(sanna/sangya) aggregate .. . the one's character/behavior(sankhara/sanskar) aggregate.. . . the consciousness aggregate . . . dwells contem plating suffering ; . . dwells watching(in meditation/anupassi) non-self . . . dwells watching(in meditation/anupassi) destruction ... dwells watching(in meditation/anupassi) vanish ing . ,. . dwells watching(in meditation/anupassi) fading away . . . dwells contem plating cessation . : . dwells watching(in meditation/anupassi) relinquishment . . ."

623
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), seven things are to be developed. What seven? The enlightenment factor of mindfulness(meditation/sati), the enlightenment factor of discrimination of phenomena, the enlightenment factor of energy(exertion/viriya), the enlightenment factor of bliss(piti), the enlightenment factor of tranquility(passaddhi), the enlighten ment factor of samadhi(self absorption/trance), and the enlightenment factor of indifference(withdrawing within/upekkha)For direct knowledge(abhinna) of lust(raag), these seven things are to be developed."

624
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), seven things are to be developedWhat seven? The perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of non-self, the perception(sanna/sangya) of unattractiveness, the perception(sanna/sangya) of danger, the perception(sanna/sangya) of abandoning, the perception(sanna/sangya) of dispassion(viraga), the perception(sanna/sangya) of cessation. For direct knowledge of lust(raag), these seven things are to be developed."

625
"Bhikkhus(Monks), for direct knowledge(abhinna) of lust(raag), seven things are to be developed. What seven? The perception(sanna/sangya) of unattractiveness, the perception(sanna/sangya) of death, the perception(sanna/sangya) of the repulsiveness of food, the perception(sanna/sangya) of non-delight in the entire world, the perception(sanna/sangya) of impermanence(aniccha/anitya), the perception(sanna/sangya) of suffering in the impermanent, and the perception(sanna/sangya) of non-self in what is suffer ing. For direct knowledge(abhinna) of lust(raag), these seven things are to be developed."

626-652
"Bhikkhus(Monks), for full understanding of lust(raag) ... for the utter destruction . . . for the abandoning ... . for the destruction . . . for . the vanishing . . . for the fading away . . . for the cessation . . . for the giving up . . . for the relinquishment of lust(raag) . . . these seven things are to be developed."

653-1132
"Bhikkhus(Monks), for direct knowledge(abhinna) . . . for full understanding . . . for the utter destruction . . . for the abandoning. . . for the destruc tion . . . for the vanishing . . . for the fading away . . . for the cessa tion . . . for the giving up . . . for the relinquishment of hatred ... of delusion(moha) . . . of anger . . . of hostility ... of denigration ... of insolence ... of envy . . of miserliness ... of deceitfulness ... of craftiness ... of obstinacy . . . of vehemence ... of conceit ... of arrogance ... of intoxication ... of slothfulness . . . these seven things are to be developed."

This is what the Lord(Buddha) said. Elated, those bhikkhus delighted in the Lord(Buddha)'s statement.

The Book of the Sevens is finished.