an7.47:3 When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’”

an7.47:4 Then Uggatasarīra said to the Buddha, “Worthy Gotama, I want to kindle the sacrificial fire and raise the sacrificial post. May the worthy Gotama please advise and instruct me. It will be for my lasting welfare and happiness.”

an7.47:5 “Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good outcome’, one seeks the path to a bad outcome. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering.

an7.47:6 Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good outcome’, one seeks the path to a bad outcome. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering.

an7.47:7 Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make goodness’, one makes wickedness. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good outcome’, one seeks the path to a bad outcome. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.

an7.47:8 Brahmin, these three fires should be given up and shunned, not cultivated. What three? The fires of greed, hate, and delusion.

an7.47:9 And why should the fire of greed be given up and shunned, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. That’s why the fire of greed should be given up and shunned, not cultivated.

an7.47:10 And why should the fire of hate be given up and shunned, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. That’s why the fire of hate should be given up and shunned, not cultivated.

an7.47:11 And why should the fire of delusion be given up and shunned, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they are resurrected and sent to a place of loss, a bad place, hell. That’s why the fire of delusion should be given up and shunned, not cultivated. These three fires should be given up and shunned, not cultivated.

an7.47:12 Brahmin, you should properly and happily fulfill three duties, honoring, respecting, and esteeming them. What three? The duty to those worthy of offerings made for God's sake. The duty to a household. And the duty to those worthy of a charitable donation.

an7.47:13 And what is the duty to those worthy of offerings made for God's sake? Your mother and father are those to whom you owe honor, next after God. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

an7.47:14 And what is the fire of a householder? Your children, partners, bondservants, servants, and workers are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it.

an7.47:15 And what is the duty to those worthy of a charitable donation? The ascetics and brahmins who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are those worthy of a charitable donation. So you should properly and happily fulfill this duty, honoring, respecting, and esteeming them. You should properly and happily fulfill these three duties, honoring, respecting, and esteeming them.

an7.47:16 But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.”

an7.47:17 When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Worthy Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!”

5. A Great Sacrifice

Perceptions in Brief

an7.48:1 “Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

an7.48:2 What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

5. A Great Sacrifice

Perceptions in Detail

an7.49:1 “Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.

an7.49:2 ‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized. It’s like a chicken’s feather or a scrap of sinew thrown in a fire. It shrivels up, shrinks, rolls up, and doesn’t stretch out. In the same way, when a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. …

an7.49:3 If a mendicant often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed, they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ In this way they are aware of the situation. But if a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse … they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ In this way they are aware of the situation. ‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, and this is why I said it.

an7.49:4 ‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from clinging to this world. …

an7.49:5 That’s what I said, and this is why I said it.

an7.49:6 ‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. …

an7.49:7 That’s what I said, and this is why I said it.

an7.49:8 ‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. …

an7.49:9 That’s what I said, and this is why I said it.

an7.49:10 ‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from possessions, honor, and popularity. …

an7.49:11 That’s what I said, and this is why I said it.

an7.49:12 ‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. …

an7.49:13 That’s what I said, and this is why I said it.

an7.49:14 ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs. It has gone beyond discrimination, and is peaceful and well freed.

an7.49:15 If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their heart is not rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; nor has it gone beyond discrimination, and is not peaceful or well freed, they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ In this way they are aware of the situation.

an7.49:16 But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their heart is rid of I-making, mine-making, and conceit for this conscious body and externally for all signs; and it has gone beyond discrimination, and is peaceful and well freed, they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ In this way they are aware of the situation. ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It has freedom from death as its objective and culmination.’ That’s what I said, and this is why I said it.

an7.49:17 These seven perceptions, when developed and cultivated, are very fruitful and beneficial. Their objective and culmination is freedom from death.”

5. A Great Sacrifice

Sex

an7.50:1 Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does Worthy Gotama claim to be chaste?” “Brahmin, if anyone should be rightly said to live the chaste life intact, impeccable, spotless, and unmarred, full and pure, it’s me.” “But what, Worthy Gotama, is a break, taint, stain, or mar in chastity?”

an7.50:2 “Firstly, an ascetic or brahmin who claims to be perfectly chaste does not mutually engage in sex with a lady. However, they consent to being anointed, massaged, bathed, and rubbed by a lady. They enjoy it and like it and find it rewarding. This is a break, taint, stain, or mar in chastity. This is called one who lives the chaste life impurely, yoked by the yoke of sex. They’re not freed from birth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

an7.50:3 Furthermore, an ascetic or brahmin who claims to be perfectly chaste does not mutually engage in sex with a lady. Nor do they consent to massage and bathing. However, they giggle and play and have fun with ladies. …

an7.50:4 they gaze into a lady’s eyes. …

an7.50:5 they listen through a wall or rampart to the sound of ladies laughing or chatting or singing or crying. …

an7.50:6 they recall when they used to laugh, chat, and have fun with ladies. …

an7.50:7 they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. …

an7.50:8 They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. However, they live the chaste life wishing for a lofty rank among the angels. They think: ‘By this precept or observance or fervent austerity or spiritual practice, may I attain such a rank!’ They enjoy it and like it and find it rewarding. This is a break, taint, stain, or mar in chastity. This is called one who lives the chaste life impurely, yoked by the yoke of sex. They’re not free from birth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.

an7.50:9 As long as I saw that these seven sexual yokes—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its angels and rebels, this population with its ascetics and brahmins, its angels and humans.

an7.50:10 But when I saw that these seven sexual yokes—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its angels and rebels, this population with its ascetics and brahmins, its angels and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; I am secure; I have no fear of the life to come.’”

an7.50:11 When he said this, the brahmin Jānussoṇi said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

5. A Great Sacrifice

Yoking and Unyoking

an7.51:1 “Mendicants, I will teach you an exposition of the teaching on yoking and unyoking. Listen and apply your mind well, I will speak. … And what is the exposition of the teaching on yoking and unyoking?

an7.51:2 A woman focuses on her own femininity: her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. She’s stimulated by this and takes pleasure in it. So she focuses on the masculinity of others: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. She’s stimulated by this and takes pleasure in it. So she desires to yoke herself to another. And she desires the pleasure and happiness that comes from such yoking. Sentient beings who relish their femininity are yoked to men. This is how a woman does not transcend her femininity.

an7.51:3 A man focuses on his own masculinity: his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. He’s stimulated by this and takes pleasure in it. So he focuses on the femininity of others: feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. He’s stimulated by this and takes pleasure in it. So he desires to yoke himself to another. And he desires the pleasure and happiness that comes from such yoking. Sentient beings who relish their masculinity are yoked to women. This is how a man does not transcend his masculinity. This is how yoking comes about.

an7.51:4 And how does unyoking come about? A woman doesn’t focus on her own femininity: her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. She isn’t stimulated by this and takes no pleasure in it. So she doesn’t focus on the masculinity of others: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. She isn’t stimulated by this and takes no pleasure in it. So she doesn’t desire to yoke herself to another. Nor does she desire the pleasure and happiness that comes from such yoking. Sentient beings who do not relish their femininity are not yoked to men. This is how a woman transcends her femininity.

an7.51:5 A man doesn’t focus on his own masculinity: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. He isn’t stimulated by this and takes no pleasure in it. So he doesn’t focus on the femininity of others: feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. He isn’t stimulated by this and takes no pleasure in it. So he doesn’t desire to yoke himself to another. Nor does he desire the pleasure and happiness that comes from such yoking. Sentient beings who do not relish their masculinity are not yoked to women. This is how a man transcends his masculinity. This is how unyoking comes about. This is the exposition of the teaching on yoking and unyoking.”

5. A Great Sacrifice

A Very Fruitful Gift

an7.52:1 At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him, “Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. It would be good if we got to hear a Dhamma talk from the Buddha.” “Well then, reverends, come on the next sabbath day. Hopefully you’ll get to hear a Dhamma talk from the Buddha.” “Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving.

an7.52:2 Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side. Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha:

an7.52:3 “Sir, could it be that someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial?” “Indeed it could, Sāriputta.” “Sir, what is the cause, what is the reason for this?”

an7.52:4 “Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in the life to come.’ They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” “Yes, sir.”

an7.52:5 “Sāriputta, someone who gives a gift as an investment, when their body breaks up, after death, is resurrected in the company of the angels of the first rank. When that deed, success, glory, and sovereignty is spent they fall away from that rank.

an7.52:6 Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in the life to come.’ But they give a gift thinking, ‘It’s good to give.’ …

an7.52:7 They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family custom.’ …

an7.52:8 They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ …

an7.52:9 They give a gift thinking, ‘The ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. Just as they performed great sacrifices, I will share a gift.’ …

an7.52:10 They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ …

an7.52:11 They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ But they give a gift thinking, ‘This is an adornment and requisite for the mind.’ They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” “Yes, sir.”

an7.52:12 “Sāriputta, someone who gives gifts, not for any other reason, but thinking, ‘This is an adornment and requisite for the mind’, when their body breaks up, after death, is resurrected among the angels of the highest host. When that deed, success, glory, and sovereignty is spent they do not fall away from that rank.

an7.52:13 This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial.”

5. A Great Sacrifice

Nanda’s Mother

an7.53:1 So I have heard. At one time the venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of mendicants. Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Far Shore”.

an7.53:2 And at that time the great king Vessavaṇa was on his way from the north to the south on some business. He heard Nanda’s Mother reciting, and stood waiting for her to finish.

an7.53:3 Then when her recital was over she fell silent. Then, knowing she had finished, Vessavaṇa applauded, saying, “Good, sister! Good, sister!” “But who might you be, dearest?”

an7.53:4 And when the night had passed the lay woman Nanda’s Mother had delicious fresh and cooked foods prepared in her own home. Then the Saṅgha of mendicants headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa. Then Nanda’s Mother addressed a man, “Please, my man, go to the monastery and announce the time to the Saṅgha, saying: ‘Sirs, it’s time. The meal is ready in the home of the lady Nanda’s Mother.’” “Yes, ma’am,” that man replied, and he did as she said. And then the Saṅgha of mendicants headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seats spread out. Then Nanda’s Mother served and satisfied them with her own hands with delicious fresh and cooked foods.

an7.53:5 When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side. Sāriputta said to her, “Nanda’s Mother, who told you that the Saṅgha of mendicants was about to arrive?”

an7.53:6 “Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Far Shore’, and then I fell silent. Then the great king Vessavaṇa, knowing I had finished, applauded me, ‘Good, sister! Good, sister!’ I asked: ‘But who might you be, dearest?’

an7.53:8 “Sir, this is not my only incredible and amazing quality; there is another. I had an only son named Nanda who I loved dearly. The rulers forcibly abducted him on some pretext and had him executed. But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.” “It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.”

an7.53:9 “Sir, this is not my only incredible and amazing quality; there is another. But I can’t recall getting upset on that account.” “It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.”

an7.53:10 “Sir, this is not my only incredible and amazing quality; there is another. Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.” “It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.”

an7.53:11 “Sir, this is not my only incredible and amazing quality; there is another. Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.” “It’s incredible, Nanda’s Mother, it’s amazing!”

an7.53:12 “Sir, this is not my only incredible and amazing quality; there is another. Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.” “It’s incredible, Nanda’s Mother, it’s amazing!”

an7.53:13 “Sir, this is not my only incredible and amazing quality; there is another. Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.” “It’s incredible, Nanda’s Mother, it’s amazing!”