an7.72:12 “I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be sent to a place of loss, a bad place, hell. But when such an unethical man enjoys almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s resurrected and sent to a place of loss, a bad place, hell.

an7.72:13 What do you think, mendicants? Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.”

an7.72:14 “I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or seat. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be sent to a place of loss, a bad place, hell. But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s resurrected and sent to a place of loss, a bad place, hell.

an7.72:15 What do you think, mendicants? Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.”

an7.72:16 “I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be sent to a place of loss, a bad place, hell. But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s resurrected and sent to a place of loss, a bad place, hell.

an7.72:17 So you should train like this: ‘The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them. And our going forth will not be barren, but will be fruitful and fertile.’ That’s how you should train. Considering what is good for yourself, mendicants, is quite enough for you to persist with diligence. Considering what is good for others is quite enough for you to persist with diligence. Considering what is good for both is quite enough for you to persist with diligence.”

an7.72:18 That is what the Buddha said. And while this discourse was being spoken, sixty monks spewed hot blood from their mouths. Sixty mendicants resigned the training and returned to a lesser life, saying: “It’s too hard, Blessed One! It’s just too hard!” And sixty monks were freed from defilements by not grasping.

7. The Great Chapter

About Sunetta

an7.73:1 “Once upon a time, mendicants, 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 lacking confidence in Sunetta were—when their body broke up, after death—resurrected and sent to a place of loss, a bad place, hell. Those full of confidence in Sunetta were—when their body broke up, after death—resurrected and admitted to a good place, the Garden.

an7.73:2 Once upon a time, there was a teacher named Mūgapakkha … Aranemi … Kuddālaka … Hatthipāla … Jotipāla … Araka. 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 lacking confidence in Araka were—when their body broke up, after death—resurrected and sent to a place of loss, a bad place, hell. Those full of confidence in Araka were—when their body broke up, after death—resurrected and admitted to a good place, the Garden.

an7.73:3 What do you think, mendicants? If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not brim with much wickedness?” “Yes, sir.” “They would indeed. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness. Why is that? I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

an7.73:4 So you should train like this: ‘We will have no malicious intent for our spiritual companions.’ That’s how you should train.”

7. The Great Chapter

About Araka

an7.74:1 “Once upon a time, mendicants, there was a teacher named Araka. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples, and he taught them like this: ‘Brahmins, life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.

an7.74:2 It’s like a drop of dew on a grass tip. When the sun comes up it vanishes right away and doesn’t last long. In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.

an7.74:3 It’s like when the heavens rain heavily. The bubbles vanish right away and don’t last long. In the same way, life as a human is like a bubble. …

an7.74:4 It’s like a line drawn in water. It vanishes right away and doesn’t last long. In the same way, life as a human is like a line drawn in water. …

an7.74:5 It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an hour—but runs, rolls, and flows on. In the same way, life as a human is like a mountain river. …

an7.74:6 It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. In the same way, life as a human is like a glob of spit. …

an7.74:7 Suppose there was an iron cauldron that had been heated all day. If you tossed a scrap of meat in, it would vanish right away and not last long. In the same way, life as a human is like a scrap of meat. …

an7.74:8 It’s like a cow being led to the slaughterhouse. With every step she comes closer to the slaughter, closer to death. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.’

an7.74:9 Now, mendicants, at that time human beings had a lifespan of 60,000 years. Girls could be married at 500 years of age. And human beings only had six afflictions: cold, heat, hunger, thirst, and the need to defecate and urinate. But even though humans were so long-lived with so few afflictions, Araka still taught in this way: ‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.’

an7.74:10 These days it’d be right to say: ‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no one born can escape death.’ For these days a long life is a hundred years or a little more. Living for a hundred years, there are just three hundred seasons, a hundred each of the winter, summer, and rains. Living for three hundred seasons, there are just twelve hundred months, four hundred in each of the winter, summer, and rains. Living for twelve hundred months, there are just twenty-four hundred fortnights, eight hundred in each of the winter, summer, and rains. Living for 2,400 fortnights, there are just 36,000 days, 12,000 in each of the summer, winter, and rains. Living for 36,000 days, you just eat 72,000 meals, 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating.

an7.74:11 Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. So mendicants, for a human being with a hundred years lifespan I have counted the lifespan, the limit of the lifespan, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

8. The Monastic Law

An Expert in the Monastic Law (1st)

an7.75:1 “Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize 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. A mendicant with these seven qualities is an expert in the monastic law.”

8. The Monastic Law

An Expert in the Monastic Law (2nd)

an7.76:1 “Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a heavy offense. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize 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. A mendicant with these seven qualities is an expert in the monastic law.”

8. The Monastic Law

An Expert in the Monastic Law (3rd)

an7.77:1 “Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a heavy offense. They’re firm and unfaltering in the training. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize 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. A mendicant with these seven qualities is an expert in the monastic law.”

8. The Monastic Law

An Expert in the Monastic Law (4th)

an7.78:1 “Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a heavy offense. They recall the histories of many earlier peoples, with features and details. With sight that is purified and superhuman, they understand how sentient beings fare according to their deeds. They realize 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. A mendicant with these seven qualities is an expert in the monastic law.”

8. The Monastic Law

Shines as an Expert in the Monastic Law (1st)

an7.79:1 “Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a heavy offense. They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places; seeing danger in the slightest fault, they keep the rules they’ve undertaken. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize 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. A mendicant with these seven qualities shines as an expert in the monastic law.”

8. The Monastic Law

Shines as an Expert in the Monastic Law (2nd)

an7.80:1 “Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a heavy offense. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize 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. A mendicant with these seven qualities shines as an expert in the monastic law.”

8. The Monastic Law

Shines as an Expert in the Monastic Law (3rd)

an7.81:1 “Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They’re firm and unfaltering in the training. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize 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. A mendicant with these seven qualities shines as an expert in the monastic law.”

8. The Monastic Law

Shines as an Expert in the Monastic Law (4th)

an7.82:1 “Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a heavy offense. They recall the histories of many earlier peoples, with features and details. With sight that is purified and superhuman, they understand how sentient beings fare according to their deeds. They realize 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. A mendicant with these seven qualities shines as an expert in the monastic law.”

8. The Monastic Law

The Teacher’s Instructions

an7.83:1 Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:

an7.83:2 “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Upāli, you might know that certain things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Categorically, you should remember these things as not the teaching, not the training, and not the Teacher’s instructions. You might know that certain things do lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Categorically, you should remember these things as the teaching, the training, and the Teacher’s instructions.”

8. The Monastic Law

The Settling of Disciplinary Issues

an7.84:1 “Mendicants, there are these seven principles for settling any disciplinary issues that might arise. What seven? Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass. These are the seven principles for settling any disciplinary issues that might arise.”

9. An Ascetic

A Mendicant

an7.85:1 “Mendicants, it’s because of breaking seven things that you become a mendicant. What seven? Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of breaking these seven things that you become a mendicant.”

9. An Ascetic

An Ascetic

an7.86:1 “Mendicants, it’s because of quelling seven things that you become an ascetic …”

9. An Ascetic

A Brahmin

an7.87:1 “Mendicants, it’s because of barring out seven things that you become a brahmin …”

9. An Ascetic

A Scholar

an7.88:1 “Mendicants, it’s because of scouring off seven things that you become a scholar …”

9. An Ascetic

A Bathed Initiate

an7.89:1 “Mendicants, it’s because of bathing off seven things that you become a bathed initiate …”

9. An Ascetic

A Knowledge Master

an7.90:1 “Mendicants, it’s because of knowing seven things that you become a knowledge master …”

9. An Ascetic

A Noble One

an7.91:1 “Mendicants, it’s because seven foes have been nobbled that you become a noble one …”

9. An Ascetic

A Perfected One

an7.92:1 “Mendicants, it’s by being impeccably remote from seven things that you become a perfected one. What seven? Substantialist view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of being impeccably remote from these seven things that you become a perfected one.”

9. An Ascetic

Bad Qualities

an7.93:1 “Mendicants, there are these seven bad qualities. What seven? Someone is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. These are the seven bad qualities.”

9. An Ascetic

Good Qualities

an7.94:1 “Mendicants, there are these seven good qualities. What seven? Someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise. These are the seven good qualities.”

10. Worthy of Offerings

Observing Impermanence in the Eye

an7.95:1 “Mendicants, these seven individuals are worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and are the supreme field of merit for the world. What seven? First, take an individual who meditates observing impermanence in the eye. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. They 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. This is the first individual who is worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and is the supreme field of merit for the world.

an7.95:2 Next, take an individual who meditates observing impermanence in the eye. … Their defilements and their life come to an end at exactly the same time. This is the second individual who is worthy of offerings …

an7.95:3 Next, take an individual who meditates observing impermanence in the eye. … With the ending of the five lower fetters they’re extinguished between one life and the next. … With the ending of the five lower fetters they’re extinguished upon landing. … With the ending of the five lower fetters they’re extinguished without extra effort. … With the ending of the five lower fetters they’re extinguished with extra effort. … With the ending of the five lower fetters they rise upstream, to the highest realm. … This is the seventh individual. These are the seven individuals who are worthy of offerings made for God's sake, worthy of hospitality, worthy of a charitable donation, worthy of honor, and are the supreme field of merit for the world.”

10. Worthy of Offerings

Observing Suffering in the Eye, Etc.

an7.96-614:1 “Mendicants, these seven individuals are worthy of offerings … What seven? First, take an individual who meditates observing suffering in the eye. … observing not-self in the eye. … observing ending in the eye. … observing vanishing in the eye. … observing fading away in the eye. … observing cessation in the eye. … observing letting go in the eye. …

an7.96-614:2 … ear … nose … tongue … body … mind …

an7.96-614:3 … sights … sounds … smells … tastes … touches … ideas …

an7.96-614:4 … eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness …

an7.96-614:5 … eye contact … ear contact … nose contact … tongue contact … body contact … mind contact …

an7.96-614:6 … feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact …

an7.96-614:7 perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of ideas …

an7.96-614:8 … intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding ideas …

an7.96-614:9 … craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for ideas …

an7.96-614:10 … thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about ideas …

an7.96-614:11 … considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding ideas …

an7.96-614:12 … meditates observing impermanence in the five aggregates … the aggregate of form … the aggregate of feeling … the aggregate of perception … the aggregate of choices … the aggregate of consciousness … meditates observing suffering … not-self … ending … vanishing … fading away … cessation … letting go …”

11. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (1st)

an7.615:1 “Mendicants, for insight into greed, seven things should be developed. What seven? The awakening factor of mindfulness … the awakening factor of equanimity. These seven things should be developed for insight into greed.”

11. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (2nd)

an7.616:1 “Mendicants, for insight into greed, seven things should be developed. What seven? The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. These seven things should be developed for insight into greed.”

11. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (3rd)

an7.617:1 “Mendicants, for insight into greed, seven things should be developed. 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 things should be developed for insight into greed.”

11. Abbreviated Texts Beginning With Greed

Untitled Discourses on Greed

an7.618-644:1 “For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of greed, these seven things should be developed.”

11. Abbreviated Texts Beginning With Greed

Untitled Discourses on Hate, Etc.

an7.645-1124:1 “For insight into hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … For insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence these seven things should be developed.”

an7.645-1124:2 That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. The Book of the Sevens is finished.