The Chapter on the Undeclared Points

AN 7.54 The Undeclared Points Abyākatasutta

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?"

"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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.

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 rebirth, 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.

'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 rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They're not freed from suffering, I say.

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 rebirth, 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."

AN 7.55 Places People Are Reborn Purisagatisutta

"Mendicants, I will teach you seven places people are reborn, and extinguishment by not grasping. Listen and apply your mind well, I will speak."

"Yes, sir," the mendicants replied. The Buddha said this:

"And what are the seven places people are reborn?

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 to be reborn, 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.

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 to be reborn, 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.

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 just 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.

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 on 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.

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.

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.

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 to be reborn, and ignorance. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha 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 huge 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 head upstream, going to the Akaniṭṭha realm. These are the seven places people are reborn.

And what is extinguishment by not 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 to be reborn, and ignorance. They've realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is called extinguishment by not grasping.

These are the seven places people are reborn, and extinguishment by not grasping."

AN 7.56 Tissa the Divinity Tissabrahmāsutta

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 deities, lighting up the entire Vulture's Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him, "Sir, these nuns are freed!"

The other deity said to him, "Sir, these nuns are well freed with no residue!"

This is what those deities said, and the teacher approved. Then those deities, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

Now at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, "Which gods know whether a person has anything left over or not?"

Now, at that time a monk called Tissa had recently passed away and been reborn in a realm of divinity. There they knew that Tissa the Divinity was very mighty and powerful.

And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture's Peak and reappeared in that realm of divinity.

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, this seat is for you."

Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side.

Moggallāna said to him, "Which gods know whether a person has anything left over or not?"

"The gods of the Divinity's host know this."

"But do all of them know this?"

"No, my good Moggallāna, not all of them.

Those gods of the Divinity's host who are content with the lifespan of the Divinity, with the beauty, happiness, glory, and sovereignty of the Divinity, and who don't truly understand any escape beyond: they don't know this. But those gods of the Divinity's host who are not content with the lifespan of the Divinity, with the beauty, happiness, glory, and sovereignty of the Divinity, and who do truly understand any escape beyond: they do know this.

Take a mendicant who is freed both ways. The gods know of them: 'This venerable is freed both ways. As long as their body remains they will be seen by gods and humans. But when their body breaks up gods and humans will see them no more.' This too is how those gods know whether a person has anything left over or not.

Take a mendicant who is freed by wisdom. The gods know of them: 'This venerable is freed by wisdom. As long as their body remains they will be seen by gods and humans. But when their body breaks up gods and humans will see them no more.' This too is how those gods know whether a person has anything left over or not.

Take a mendicant who is a direct witness. The gods 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 gods know whether a person has anything left over or not.

Take a mendicant who is attained to view. ... freed by faith ... a follower of teachings. The gods 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 gods know whether a person has anything left over or not."

Moggallāna approved and agreed with what Tissa the Divinity said. Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared on the Vulture's Peak. Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

"But Moggallāna, Tissa the Divinity didn't teach the seventh person, the signless meditator."

"Now is the time, Blessed One! Now is the time, Holy One! May the Buddha teach the seventh person, 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:

"Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart. The gods 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 gods know whether a person has anything left over or not."

AN 7.57 General Sīha Sīhasenāpatisutta

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?"

"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?"

"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."

"Which do you think the perfected ones will first approach?" "They'd first approach the faithful donor who loves charity."

"Which do you think the perfected ones will receive alms from first?" "They'd receive alms first from the faithful donor who loves charity."

"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."

"Which do you think would get a good reputation?" "The faithful donor who loves charity would get a good reputation."

"Which do you think would enter any kind of assembly bold and 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 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 assured, whether it's an assembly of aristocrats, brahmins, householders, or ascetics."

"When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?"

"Why would the person who is faithless, stingy, miserly, and abusive be reborn in a good place, a heavenly realm? The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm.

When it comes to these fruits of giving that are apparent in the present life, I don't have to 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 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 have to 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 reborn in a good place, a heavenly realm.' I don't know this, so I have to 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 reborn in a good place, a heavenly realm."

AN 7.58 Nothing to Hide Arakkheyyasutta

"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!'

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!'

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!'

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

These are the four areas where the Realized One has nothing to hide.

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, god, Māra, or the Divinity, or anyone else in the world---to legitimately scold me, saying: 'For such and such reasons you haven't explained the teaching well.' Since I see no such reason, I live secure, fearless, and assured.

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 in this very life. And they live having realized it with their own insight due to the ending of defilements. I see no reason for anyone---whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world---to legitimately scold me, saying: 'For such and 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 assured.

Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. I see no reason for anyone---whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world---to legitimately scold me, saying: 'For such and 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 in this very life, and who live having realized it with their own insight due to the ending of defilements.' Since I see no such reason, I live secure, fearless, and assured.

These are the three ways the Realized One is irreproachable.

These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable."

AN 7.59 With Kimbila Kimilasutta

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?"

"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."

"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."

AN 7.60 Seven Qualities Sattadhammasutta

"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."

AN 7.61 Nodding Off Pacalāyamānasutta

SO I HAVE HEARD. At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, 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, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā's Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans.

He sat on the seat spread out and said to Mahāmoggallāna, "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.

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.

But what if that doesn't work? Then recite in detail the teaching as you've learned and memorized it. It's possible that you'll give up drowsiness in this way.

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.

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.

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.

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.

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.

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.

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."

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 gods and humans?"

"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: 'Rebirth 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 gods and humans."

AN 7.62 Don't Fear Good Deeds Mettasutta

"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. I developed a mind of love for seven years. As a result, for seven eons of the cosmos contracting and expanding I didn't return to this world again. As the cosmos contracted I went to the realm of streaming radiance. As it expanded I was reborn in an empty mansion of divinity.

There I was the Divinity, the Great Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. I was Sakka, lord of gods, thirty-six times. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. 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.

See the result of good deeds,
of skillful deeds, for one seeking happiness.
I developed a mind of love
for seven years, mendicants.
For seven eons of expansion and contraction
I didn't return to this world again.

As the world contracted
I went to the realm of streaming radiance.
And when it expanded
I went to an empty mansion of divinity.

Seven times I was a Great Divinity,
and at that time I was the wielder of power.
Thirty-six times I was lord of gods,
acting as ruler of the gods.

Then I was king, a wheel-turning monarch,
lord of the Black Plum Tree Land.
An anointed aristocrat,
I was sovereign of all humans.

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

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

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

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.

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

Therefore someone who cares for their own welfare,
and wants to become the very best they can be,
should respect the true teaching,
remembering the instructions of the Buddhas."

AN 7.63 Kinds of Wives Bhariyāsutta

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 on the seat spread out.

Now at that time people in Anāthapiṇḍika's home were making a dreadful racket. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, "Householder, what's with the people making that dreadful 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."

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:

"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 friend, 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:

"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.

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.

She's an idle glutton who doesn't want to work.
Her words are harsh, fierce, and rude.
She rules over him, though he rises early.
A man's wife of this sort
is called a wife and a lord.

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.

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.

She's delighted to see him,
like one reunited with a long-lost friend.
She's of good pedigree, virtuous, and devoted.
A man's wife of this sort
is called a wife and a friend.

She has no anger
>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.

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.

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

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."

AN 7.64 Irritable Kodhanasutta

"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.

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 ...

Furthermore, an enemy wishes for an enemy: 'If only they don't get all they need!' Why is that? Because an enemy doesn't like to have an enemy who gets all they need. 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 ...

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 ...

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 ...

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 ...

Furthermore, an enemy wishes for an enemy: 'If only, when their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, 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're reborn in a place of loss, a bad place, the underworld, hell. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man.

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

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.

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

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

Anger creates harm;
anger upsets the mind.
That person doesn't recognize
the danger that arises within.

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.

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.

Their look betrays their sulkiness
like a fire's smoky plume.
And when their anger flares up,
they make others angry.

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

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.

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

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.

Like oneself, all sentient beings
hold themselves most dear.
But angry people kill themselves all kinds of ways,
distraught for many reasons.

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

When they commit deeds of killing babes
and killing themselves,
they don't realize what they do,
for anger leads to their downfall.

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.

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.

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