an7.53:14 Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he rose from his seat and left.

6. The Undeclared Points

The Undeclared Points

an7.54:1 Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why a learned noble disciple has no doubts regarding the undeclared points?”

an7.54:2 “Mendicant, it’s due to the cessation of views that a learned noble disciple has no doubts regarding the undeclared points. ‘A realized one still exists after death’: this is a misconception. ‘A realized one no longer exists after death’: this is a misconception. ‘A realized one both still exists and no longer exists after death’: this is a misconception. ‘A realized one neither still exists nor no longer exists after death’: this is a misconception. An unlearned ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation. And so their views grow. They’re not freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

an7.54:3 A learned noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation. And so their views cease. They’re freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’, ‘A realized one no longer exists after death’, ‘A realized one both still exists and no longer exists after death’, ‘A realized one neither still exists nor no longer exists after death.’ Knowing and seeing this, a learned noble disciple does not declare the undeclared points. Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points.

an7.54:4 ‘A realized one still exists after death’: this is just about craving. … it’s just about perception … it’s a conceiving … it’s a proliferation … it’s just about grasping … ‘A realized one still exists after death’: this is a regret. ‘A realized one no longer exists after death’: this is a regret. ‘A realized one both still exists and no longer exists after death’: this is a regret. ‘A realized one neither still exists nor no longer exists after death’: this is a regret. An unlearned ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation. And so their regrets grow. They’re not freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.

an7.54:5 A learned noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation. And so their regrets cease. They’re freed from birth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, a learned noble disciple does not answer: ‘A realized one still exists after death’ … ‘A realized one neither still exists nor no longer exists after death.’ Knowing and seeing this, a learned noble disciple does not declare the undeclared points. Knowing and seeing this, a learned noble disciple doesn’t shake, tremble, quake, or get nervous regarding the undeclared points. This is the cause, this is the reason why a learned noble disciple has no doubts regarding the undeclared points.”

6. The Undeclared Points

Destinations of People

an7.55:1 “Mendicants, I will teach you seven destinations of people, and complete extinguishment with no fuel for grasping. Listen and apply your mind well, I will speak.” “Yes, sir,” the mendicants replied. The Buddha said this: “And what are the seven destinations of people?

an7.55:2 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, desire for continued existence, and ignorance. With the ending of the five lower fetters they’re extinguished between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished between one life and the next.

an7.55:3 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire for continued existence, and ignorance. With the ending of the five lower fetters they’re extinguished between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished between one life and the next.

an7.55:4 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished before landing. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished between one life and the next.

an7.55:5 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished upon landing. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished upon landing. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished upon landing.

an7.55:6 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished without extra effort. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished due to not being fed. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished without extra effort.

an7.55:7 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished with extra effort. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished due to not being fed. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished with extra effort.

an7.55:8 Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire for continued existence, and ignorance. With the ending of the five lower fetters they rise upstream, to the highest realm. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a big heap of grass or twigs. There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished due to not being fed. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they rise upstream, to the highest realm. These are the seven destinations of people.

an7.55:9 And what is complete extinguishment with no fuel for grasping? Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, desire for continued existence, and ignorance. They’ve realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. This is called complete extinguishment with no fuel for grasping. These are the seven destinations of people, and complete extinguishment with no fuel for grasping.”

6. The Undeclared Points

Tissa the Righteous

an7.56:1 So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then, late at night, two glorious angels, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One angel said to him, “Sir, these nuns are freed!” The other angel said to him, “Sir, these nuns are well freed with no residue!” This is what those angels said, and the Teacher concurred. Then those angels, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.

an7.56:2 Then, when the night had passed, the Buddha told the mendicants all that had happened.

an7.56:3 Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, “Which angels know whether a person has remainder or not?” Now, at that time a monk named Tissa had recently passed away and entered a high rank of the Garden. There they knew that Tissa the Righteous was very honored and powerful.

an7.56:4 And then Venerable Mahāmoggallāna, by God's leave, went from the Vulture’s Peak to that high rank of the Garden. Tissa saw Moggallāna coming off in the distance, and said to him, “Come, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, here, a seat is ready.” Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side. Moggallāna said to him, “Which angels know whether a person has remainder or not?” “The angels of the highest host know this.”

an7.56:5 “But do all of them know this?” “No, my good Moggallāna, not all of them.

an7.56:6 Those angels of the highest host who are content with their rank, with its beauty, happiness, glory, and honor, and who don’t truly understand any escape beyond: they don’t know this. But those angels of the highest host who are not content with their rank, with its beauty, happiness, glory, and honor, and who do truly understand any escape beyond: they do know this.

an7.56:7 Take a mendicant who is freed both ways. The angels know of them: ‘This venerable is freed both ways. As long as their body remains they will be seen by angels and humans. But when their body breaks up angels and humans will see them no more.’ This too is how those angels know whether a person has remainder or not.

an7.56:8 Take a mendicant who is freed by wisdom. The angels know of them: ‘This venerable is freed by wisdom. As long as their body remains they will be seen by angels and humans. But when their body breaks up angels and humans will see them no more.’ This too is how those angels know whether a person has remainder or not.

an7.56:9 Take a mendicant who is a direct witness. The angels know of them: ‘This venerable is a direct witness. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ This too is how those angels know whether a person has remainder or not.

an7.56:10 Take a mendicant who is attained to view. … freed by faith … a follower of teachings. The angels know of them: ‘This venerable is a follower of teachings. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ This too is how those angels know whether a person has remainder or not.”

an7.56:11 Moggallāna approved and agreed with what Tissa the Righteous said. Then, by God's leave, he returned from that high rank of the Garden to the Vulture’s Peak. Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

an7.56:12 “But Moggallāna, Tissa the Righteous didn’t teach the seventh individual, the signless meditator.” “Now is the time, Blessed One! Now is the time, Holy One! May the Buddha teach the seventh individual, the signless meditator. The mendicants will listen and remember it.” “Well then, Moggallāna, listen and apply your mind well, I will speak.” “Yes, sir,” Mahāmoggallāna replied. The Buddha said this:

an7.56:13 “Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart. The angels know of them: ‘This venerable, not focusing on any signs, enters and remains in the signless immersion of the heart. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ This too is how those angels know whether a person has remainder or not.”

6. The Undeclared Points

General Sīha

an7.57:1 So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, can you point out a fruit of giving that’s apparent in the present life?”

an7.57:2 “Well then, Sīha, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīha? Consider two people. One is faithless, stingy, miserly, and abusive. One is a faithful donor who loves charity. Which do you think the perfected ones will show sympathy for first?”

an7.57:3 “Why would the perfected ones first show sympathy for the person who is faithless, stingy, miserly, and abusive? They’d show sympathy first for the faithful donor who loves charity.”

an7.57:4 “Which do you think the perfected ones will first approach?” “They’d first approach the faithful donor who loves charity.”

an7.57:5 “Which do you think the perfected ones will receive alms from first?” “They’d receive alms first from the faithful donor who loves charity.”

an7.57:6 “Which do you think the perfected ones will teach the Dhamma to first?” “They’d first teach the Dhamma to the faithful donor who loves charity.”

an7.57:7 “Which do you think would get a good reputation?” “The faithful donor who loves charity would get a good reputation.”

an7.57:8 “Which do you think would enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?” “How could the person who is faithless, stingy, miserly, and abusive enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics? The faithful donor who loves charity would enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.”

an7.57:9 “When their body breaks up, after death, which do you think would be resurrected in a good place, the Garden?” “Why would the person who is faithless, stingy, miserly, and abusive be resurrected in a good place, the Garden? The faithful donor who loves charity would, when their body breaks up, after death, be resurrected in a good place, the Garden.

an7.57:10 When it comes to these fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and the perfected ones show sympathy for me first. I’m a giver, and the perfected ones approach me first. I’m a giver, and the perfected ones receive alms from me first. I’m a giver, and the perfected ones teach me Dhamma first. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re resurrected in a good place, the Garden.’ I don’t know this, so I rely on faith in the Buddha.” “That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re resurrected in a good place, the Garden.”

6. The Undeclared Points

Nothing to Hide

an7.58:1 “Mendicants, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable. What are the four areas where the Realized One has nothing to hide? His bodily behavior is pure. So the Realized One has no bodily misconduct to hide, thinking: ‘Don’t let others find this out about me!’

an7.58:2 His verbal behavior is pure. So the Realized One has no verbal misconduct to hide, thinking: ‘Don’t let others find this out about me!’

an7.58:3 His mental behavior is pure. So the Realized One has no mental misconduct to hide, thinking: ‘Don’t let others find this out about me!’

an7.58:4 His livelihood is pure. So the Realized One has no wrong livelihood to hide, thinking: ‘Don’t let others find this out about me!’

an7.58:5 These are the four areas where the Realized One has nothing to hide.

an7.58:6 What are the three ways the Realized One is irreproachable? The Realized One has explained the teaching well. I see no reason for anyone—whether ascetic, brahmin, angel, Satan, or anyone else in the world—to legitimately scold me, saying: ‘For such reasons you haven’t explained the teaching well.’ Since I see no such reason, I live secure, fearless, and self-assured.

an7.58:7 I have clearly described the practice that leads to extinguishment for my disciples. Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. I see no reason for anyone—whether ascetic, brahmin, angel, Satan, or anyone else in the world—to legitimately scold me, saying: ‘For such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’ Since I see no such reason, I live secure, fearless, and self-assured.

an7.58:8 Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. I see no reason for anyone—whether ascetic, brahmin, angel, Satan, or anyone else in the world—to legitimately scold me, saying: ‘For such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom, and who live having realized it with their own insight in this very life due to the ending of defilements.’ Since I see no such reason, I live secure, fearless, and self-assured.

an7.58:9 These are the three ways the Realized One is irreproachable.

an7.58:10 These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.”

6. The Undeclared Points

With Kimbila

an7.59:1 So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”

an7.59:2 “Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

an7.59:3 “What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?” “Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

6. The Undeclared Points

Seven Qualities

an7.60:1 “Mendicants, a mendicant with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. What seven? It’s when a mendicant is faithful, ethical, learned, secluded, energetic, mindful, and wise. A mendicant with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

6. The Undeclared Points

Nodding Off

an7.61:1 So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating. The Buddha saw him with his clairvoyance that is purified and superhuman. Then, by God's leave, he went from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas to the presence of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans. He sat down on the seat spread out and said to Mahāmoggallāna,

an7.61:2 “Are you nodding off, Moggallāna? Are you nodding off?” “Yes, sir.” “So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy. It’s possible that you’ll give up drowsiness in this way.

an7.61:3 But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind. It’s possible that you’ll give up drowsiness in this way.

an7.61:4 But what if that doesn’t work? Then rehearse in detail the teaching as you’ve learned and memorized it. It’s possible that you’ll give up drowsiness in this way.

an7.61:5 But what if that doesn’t work? Then pinch your ears and rub your limbs. It’s possible that you’ll give up drowsiness in this way.

an7.61:6 But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. It’s possible that you’ll give up drowsiness in this way.

an7.61:7 But what if that doesn’t work? Then apply your mind to the perception of light, focusing on the perception of day: as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, develop a mind that’s full of radiance. It’s possible that you’ll give up drowsiness in this way.

an7.61:8 But what if that doesn’t work? Then walk mindfully, focusing on the perception of before and behind, your faculties directed inwards and your mind not scattered outside. It’s possible that you’ll give up drowsiness in this way.

an7.61:9 But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. When you wake, you should get up quickly, thinking: ‘I will not live indulging in the pleasures of sleeping, lying down, and drowsing.’ That’s how you should train.

an7.61:10 So you should train like this: ‘I will not approach families with my head swollen with vanity.’ That’s how you should train. What happens if a mendicant approaches families with a head swollen with vanity? Well, families have business to attend to, so people might not notice when a mendicant arrives. In that case the mendicant thinks: ‘Who on earth has turned this family against me? It seems they don’t like me any more.’ And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion.

an7.61:11 So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”