an7.61:12 When he said this, Venerable Moggallāna asked the Buddha, “Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among angels and humans?”

an7.61:13 “Take a mendicant who has heard: ‘Nothing is worth insisting on.’ When a mendicant has heard that nothing is worth insisting on, they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Attachment to this world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal, and is best among angels and humans.”

6. The Undeclared Points

Don’t Fear Good Deeds

an7.62:1 “Mendicants, don’t fear good deeds. For ‘good deeds’ is a term for happiness. I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time.

an7.62:2 These were my seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies. After conquering this land girt by sea, I reigned by principle, without rod or sword.

an7.62:3 See the result of good deeds, of skillful deeds, for one seeking happiness. I developed a mind of love

an7.62:6 I was sovereign of all humans.

an7.62:7 Without rod or sword, I conquered this land. Through non-violent action I guided it justly.

an7.62:8 After ruling this vast territory by means of principle, I was born in a rich family, affluent and wealthy.

an7.62:9 It was replete with all sense pleasures, and the seven treasures. This was well taught by the Buddhas, who bring the world together.

an7.62:10 This is the cause of greatness by which one is called a lord of the land. I was a majestic king, with lots of property and assets;

an7.62:11 successful and glorious, lord of the Black Plum Tree Land. Who would not be inspired by this, even someone of dark birth.

an7.62:12 Therefore someone who desires self-knowledge, and aspires to greatness themselves, should respect the true teaching, remembering the instructions of the Buddhas.”

6. The Undeclared Points

Kinds of Wives

an7.63:1 Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat down on the seat spread out. Now at that time people in Anāthapiṇḍika’s home were making a colossal racket. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

an7.63:2 “Householder, what’s with the people making that colossal racket in your home? You’d think it was fishermen hauling in a catch!” “Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family. She doesn’t obey her mother-in-law or father-in-law or her husband. And she does not honor, respect, esteem, and venerate the Buddha.”

an7.63:3 Then the Buddha addressed Sujātā, saying, “Come, Sujātā.” “Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

an7.63:4 “Sujātā, a man can have seven kinds of wife. What seven? A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a comrade, and a wife like a bondservant. These are the kinds of wife that a man can have. Which one of these are you?” “Sir, I don’t understand the detailed meaning of what the Buddha has said in brief. Please teach me this matter so I can understand the detailed meaning.” “Well then, Sujātā, listen and apply your mind well, I will speak.” “Yes, sir,” she replied. The Buddha said this:

an7.63:5 “With a mind full of hate and no kindness, lusting for others, looking down on her husband, she longs to murder him who paid the price for her. A man’s wife of this sort is called a wife and a killer.

an7.63:6 A woman’s husband earns his wealth by focusing on a profession, trade, or farming. And even if it’s only a little, she wants to take it. A man’s wife of this sort is called a wife and a thief.

an7.63:7 She’s an idle glutton who doesn’t want to work. Her words are harsh, fierce, and rude. He works hard, but she lives as his master. A man’s wife of this sort is called a wife and a lord.

an7.63:8 She’s always caring and kind, looking after her husband like a mother her child. She keeps the wealth that he has earned secure. A man’s wife of this sort is called a wife and a mother.

an7.63:9 She respects her husband as a younger sister respects her elder. Conscientious, she does what her husband says. A man’s wife of this sort is called a wife and a sister.

an7.63:10 She’s delighted to see him, like one reunited with a long-lost comrade. She’s of good pedigree, virtuous, and devoted. A man’s wife of this sort is called a wife and a comrade.

an7.63:11 She has no anger <j>when threatened with violence by the rod. Without hate or anger, she endures her husband and does what he says. A man’s wife of this sort is called a wife and a bondservant.

an7.63:12 The kinds of wives here called killer, thief, and lord; immoral, harsh, and lacking regard for others, when their body breaks up they set course for hell.

an7.63:13 But the kinds of wives here called mother, sister, comrade, and bondservant; steadfast in their own morality, <j>restrained for a long time, when their body breaks up <j>they set course for a good place.

an7.63:14 Sujātā, these are the seven kinds of wife that a man can have. Which one of these are you?” “Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

6. The Undeclared Points

Irritable

an7.64:1 “Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven? Firstly, an enemy wishes for an enemy: ‘If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An irritable individual, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an irritable woman or man.

an7.64:2 Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps at ease. An irritable individual, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing …

an7.64:3 Furthermore, an enemy wishes for an enemy: ‘If only their needs are not amply satisfied!’ Why is that? Because an enemy doesn’t like to have an enemy whose needs are amply satisfied. When an irritable individual, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’ When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering. This is the third thing …

an7.64:4 Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When an individual is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing …

an7.64:5 Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When an individual is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing …

an7.64:6 Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When an individual is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing …

an7.64:7 Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re sent to a place of loss, a bad place, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When an individual is irritable, overcome and overwhelmed by anger, they do 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. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man.

an7.64:8 These are the seven things that please and assist an enemy which happen to an irritable woman or man.

an7.64:9 An irritable person is ugly and they sleep badly. When they get what they need, they take it to be what they don’t need.

an7.64:10 An angry person kills with body or speech; overcome with anger, they lose their wealth.

an7.64:11 Mad with anger, they fall into disgrace. Family, friends, and loved ones avoid an irritable person.

an7.64:12 Anger creates harm; anger upsets the mind. That person doesn’t recognize the danger that arises within.

an7.64:13 An angry person doesn’t know the good. An angry person doesn’t see the truth. When a person is beset by anger, only blind darkness is left.

an7.64:14 An angry person destroys with ease what was hard to build. Afterwards, when the anger is spent, they’re tormented as if burnt by fire.

an7.64:15 Their look betrays their sulkiness like a fire’s smoky plume. And when their anger flares up, they make others angry.

an7.64:16 They have no conscience or prudence, nor any respectful speech. One overcome by anger has no island refuge anywhere.

an7.64:17 The deeds that torment a man are far from those that are good. I’ll explain them now; listen to this, for it is the truth.

an7.64:18 An angry person slays their father; their mother, too, they slay. An angry person slays a saint; a normal person, too, they slay.

an7.64:19 A man is raised by his mother, who shows him the world. But an angry ordinary person slays even that good woman who gave him life.

an7.64:20 Like oneself, those sentient beings hold themselves most dear. But when angered, <j>they kill themselves in different ways, distraught in many respects.

an7.64:21 Some kill themselves with swords, some, distraught, take poison. Some hang themselves with rope, or fling themselves down a mountain gorge.

an7.64:22 When they commit deeds of baby-killing, and killing themselves, they don’t realize what they do, for anger leads to their downfall.

an7.64:23 The snare of death in the form of anger lies hidden in the heart. You should cut it out by self-control, by wisdom, energy, and right ideas.

an7.64:24 An astute person should cut out this unskillful thing. And they’d train in the teaching in just the same way, not yielding to sulkiness.

an7.64:25 Free of anger, free of despair, free of greed, with no more longing, tamed, having given up anger, the undefiled are fully extinguished.”

7. The Great Chapter

Conscience and Prudence

an7.65:1 “Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

an7.65:2 When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, when there is conscience and prudence, one who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

7. The Great Chapter

The Seven Suns

an7.66:1 So I have heard. At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an7.66:2 “Mendicants, conditions are impermanent. Conditions are unstable. Conditions are unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

an7.66:3 Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it. There comes a time when, after a very long period has passed—many years, many hundreds, many thousands, many hundreds of thousands of years—the heavens fail to rain. When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more. So impermanent are conditions, so unstable, so unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

an7.66:4 There comes a time when, after a very long period has passed, a second sun appears. When this happens, the streams and pools wither away and dry up, and are no more. So impermanent are conditions …

an7.66:5 There comes a time when, after a very long period has passed, a third sun appears. When this happens, the great rivers— the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more. So impermanent are conditions …

an7.66:6 There comes a time when, after a very long period has passed, a fourth sun appears. When this happens, the great lakes from which the rivers originate— the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more. So impermanent are conditions …

an7.66:7 There comes a time when, after a very long period has passed, a fifth sun appears. When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. The water that remains in the ocean is only seven palm trees deep. It’s six, five, four, three, two, or even one palm tree deep. The water that remains in the ocean is only seven fathoms deep. It’s six, five, four, three, two, one or even half a fathom deep. It’s waist high, knee high, or even ankle high. It’s like in autumn, when the heavens rain heavily and water remains here and there in the cows’ hoofprints. In the same way, water in the ocean remains here and there in puddles like cows’ hoofprints. When the fifth sun appears there’s not even enough water left in the great ocean for the tip of the toe. So impermanent are conditions …

an7.66:8 There comes a time when, after a very long period has passed, a sixth sun appears. When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. So impermanent are conditions …

an7.66:9 There comes a time when, after a very long period has passed, a seventh sun appears. When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire. And as they blaze and burn the flames are swept by the wind as far as the highest heavens. Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.

an7.66:10 Mendicants, who would ever think or believe that this earth and Sineru, king of mountains, will burn and crumble and be no more, except one who has seen the truth?

an7.66:11 Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for reaching the highest rank. Those who totally understood Sunetta’s teachings were—when their body broke up, after death—resurrected in a good place, the highest rank. Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were resurrected in various ranks among the angels. Some were resurrected among the well-to-do.

an7.66:13 He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or sword.

an7.66:14 Why is that? Because of not understanding and not penetrating four things. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and penetrated. Craving for worldly existence has been cut off; the leash to existence is ended.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

an7.66:15 “Ethics, immersion, and wisdom, and the supreme freedom: these things have been understood by Gotama the renowned.

an7.66:16 And so the Buddha, having insight, explained this teaching to the mendicants. The Teacher has made an end of suffering; seeing clearly, he is quenched.”

7. The Great Chapter

The Simile of the Citadel

an7.67:1 “Mendicants, when a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty, it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies.

an7.67:2 With what seven essentials is a citadel well provided? Firstly, a citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable. This is the first essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside.

an7.67:3 Furthermore, a citadel has a moat that is deep and wide. This is the second essential …

an7.67:4 Furthermore, a citadel has a patrol path that is high and wide. This is the third essential …

an7.67:5 Furthermore, a citadel has stores of many weapons, both projectile and hand-held. This is the fourth essential …

an7.67:6 Furthermore, many kinds of armed forces reside in a citadel, such as elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. This is the fifth essential …

an7.67:7 Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. This is the sixth essential …

an7.67:8 Furthermore, a citadel has a wall that’s high and wide, covered with plaster. This is the seventh essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside. With these seven essentials a citadel is well provided.

an7.67:9 What are the four kinds of sustenance it gets when needed, without trouble or difficulty? Firstly, a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside.

an7.67:10 Furthermore, a king’s frontier citadel has much rice and barley stored up for those within.

an7.67:11 Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within.

an7.67:12 Furthermore, a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside. These are the four kinds of sustenance it gets when needed, without trouble or difficulty.

an7.67:13 When a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty, it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty, they are then called a noble disciple who cannot be overrun by Satan, who cannot be overrun by the Wicked One. What are the seven good qualities that they possess?

an7.67:14 Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, in the same way a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed.’ A noble disciple with faith as their pillar gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the first good quality they have.

an7.67:15 Just as a citadel has a moat that is deep and wide, in the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. A noble disciple with a conscience as their moat gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the second good quality they have.

an7.67:16 Just as a citadel has a patrol path that is high and wide, in the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the third good quality they have.

an7.67:17 Just as a citadel has stores of many weapons, both projectile and hand-held, in the same way a noble disciple is very learned. They remember and keep what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically. A noble disciple with learning as their weapon gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fourth good quality they have.

an7.67:18 Just as many kinds of armed forces reside in a citadel … in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fifth good quality they have.

an7.67:19 Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the sixth good quality they have.