The Great Chapter
AN 7.65 Conscience and Prudence Hirīottappasutta
"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.
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."
AN 7.66 The Seven Suns Sattasūriyasutta
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:
"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.
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.
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 ...
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 ...
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 ...
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 ...
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 ...
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 realm of divinity. 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.
Mendicants, who would ever think or believe that this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth?
Once upon a time, there was a teacher called Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them the path to rebirth in the company of Divinity. Those who totally understood Sunetta's teachings were---when their body broke up, after death---reborn in a good place, the company of Divinity. Of those who didn't totally understand Sunetta's teachings, some---when their body broke up, after death---were reborn in the company of the gods who control what is imagined by others. Some were reborn in the company of the gods who love to imagine, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders.
Then the teacher Sunetta thought: 'It's not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don't I further develop love?'
Then Sunetta developed love for seven years. Having done so he did not return to this world for seven eons of cosmic expansion and contraction. As the cosmos contracted he went to the realm of streaming radiance. As it expanded he was reborn in an empty mansion of divinity. There he was the Divinity, the Great Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. He was Sakka, lord of gods, thirty-six times. Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. 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. Yet even though Sunetta lived so long, he was not exempt from rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, sadness, and distress, I say.
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 comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there'll be no more future lives."
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
"Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.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."
AN 7.67 The Simile of the Citadel Nagaropamasutta
"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.
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.
Furthermore, a citadel has a moat that is deep and wide. This is the second essential ...
Furthermore, a citadel has a patrol path that is high and wide. This is the third essential ...
Furthermore, a citadel has stores of many weapons, both projectile and hand-held. This is the fourth essential ...
Furthermore, many kinds of armed forces reside in a citadel, such as elephant riders, 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 ...
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 ...
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.
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.
Furthermore, a king's frontier citadel has much rice and barley stored up for those within.
Furthermore, a king's frontier citadel has much food such as sesame, green gram, and black gram stored up for those within.
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.
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 Māra, who cannot be overrun by the Wicked One. What are the seven good qualities that they have?
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 Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and 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.
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.
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.
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 comprehending 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.
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.
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.
Just as a citadel has a wall that's high and wide, covered with plaster, to defend those within and repel those outside, in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. A noble disciple with wisdom as their wall 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 seventh good quality they have. These are the seven good qualities that they have.
And what are the four absorptions---blissful meditations in this life that belong to the higher mind---that they get when they want, without trouble or difficulty? Just as 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, in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.
Just as a king's frontier citadel has much rice and barley stored up, in the same way, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.
Just as a king's frontier citadel has much food such as sesame, green gram, and black gram stored up, in the same way with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.
Just as 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, in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. These are the four absorptions---blissful meditations in this life that belong to the higher mind---which they get when they want, without trouble or difficulty.
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 Māra, who cannot be overrun by the Wicked One."
AN 7.68 One Who Knows the Teachings Dhammaññūsutta
"A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What seven? It's when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low.
And how is a mendicant one who knows the teachings? It's when a mendicant knows the teachings: statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. If a mendicant did not know these teachings, they would not be called 'one who knows the teachings'. But because they do know these teachings, they are called 'one who knows the teachings'. Such is the one who knows the teachings.
And how are they one who knows the meaning? It's when a mendicant knows the meaning of this or that statement: 'This is what that statement means; that is what this statement means.' If a mendicant did not know the meaning of this or that statement, they would not be called 'one who knows the meaning'. But because they do know the meaning of this or that statement, they are called 'one who knows the meaning'. Such is the one who knows the teachings and the one who knows the meaning.
And how are they one who has self-knowledge? It's when a mendicant has self-knowledge: 'This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.' If a mendicant did not have self-knowledge, they would not be called 'one who has self-knowledge'. But because they do have self-knowledge, they are called 'one who has self-knowledge'. Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge.
And how are they one who knows moderation? It's when a mendicant knows moderation when receiving robes, almsfood, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called 'one who knows moderation'. But because they do know moderation, they are called 'one who knows moderation'. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation.
And how are they one who knows the right time? It's when a mendicant knows the right time: 'This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.' If a mendicant did not know the right time, they would not be called 'one who knows the right time'. But because they do know the right time, they are called 'one who knows the right time'. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time.
And how are they one who knows assemblies? It's when a mendicant knows assemblies: 'This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.' If a mendicant did not know assemblies, they would not be called 'one who knows assemblies'. But because they do know assemblies, they are called 'one who knows assemblies'. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies.
And how are they one who knows people high and low? It's when a mendicant understands people in terms of pairs. Two people: one likes to see the noble ones, one does not. The person who doesn't like to see the noble ones is reprehensible in that respect. The person who does like to see the noble ones is praiseworthy in that respect.
Two people like to see the noble ones: one likes to hear the true teaching, one does not. The person who doesn't like to hear the true teaching is reprehensible in that respect. The person who does like to hear the true teaching is praiseworthy in that respect.
Two people like to hear the true teaching: one actively listens to the teaching, one does not. The person who doesn't actively listen to the teaching is reprehensible in that respect. The person who does actively listen to the teaching is praiseworthy in that respect.
Two people actively listen to the teaching: one remembers the teaching they've heard, one does not. The person who doesn't remember the teaching they've heard is reprehensible in that respect. The person who does remember the teaching they've heard is praiseworthy in that respect.
Two people remember the teaching they've heard: one reflects on the meaning of the teachings they have remembered, one does not. The person who does not reflect on the meaning of the teachings they have remembered is reprehensible in that respect. The person who does reflect on the meaning of the teachings they have remembered is praiseworthy in that respect.
Two people reflect on the meaning of the teachings they have remembered: one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. The person who understands the meaning and the teaching but does not practice accordingly is reprehensible in that respect. The person who understands the meaning and the teaching and practices accordingly is praiseworthy in that respect.
Two people understand the meaning and the teaching and practice accordingly: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. The person who practices to benefit themselves but not others is reprehensible in that respect. The person who practices to benefit both themselves and others is praiseworthy in that respect.
That's how a mendicant understands people in terms of pairs.
That's how a mendicant is one who knows people high and low. A mendicant with these seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world."
AN 7.69 The Shady Orchid Tree Pāricchattakasutta
"Mendicants, when the leaves on the Shady Orchid Tree belonging to the gods of the thirty-three turn brown, the gods are elated. They think: 'Now the leaves on the Shady Orchid Tree have turned brown! It won't be long until they fall.'
When the leaves have fallen, the gods are elated. They think: 'Now the leaves on the Shady Orchid Tree have fallen. It won't be long until its foliage starts to regrow.'
When the foliage starts to regrow, the gods are elated. They think: 'Now the foliage of the Shady Orchid Tree has started to regrow. It won't be long until it's ready to grow flowers and leaves separately.'
When it's ready to grow flowers and leaves separately, the gods are elated. They think: 'Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won't be long until buds start to form.'
When the buds start to form, the gods are elated. They think: 'Now the buds of the Shady Orchid Tree have started to form. It won't be long until the buds burst.'
When the buds have burst, the gods are elated. They think: 'Now the buds of the Shady Orchid Tree have burst. It won't be long until it fully blossoms.'
When the Shady Orchid Tree of the gods of the thirty-three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Such is the majesty of the Shady Orchid Tree.
In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they're like the Shady Orchid Tree when its leaves turn brown.
When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they're like the Shady Orchid Tree when its leaves fall.
When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected, they're like the Shady Orchid Tree when its foliage starts to regrow.
When, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected, they're like the Shady Orchid Tree when it's ready to grow flowers and leaves separately.
When, with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss', they're like the Shady Orchid Tree when its buds start to form.
When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness, they're like the Shady Orchid Tree when its buds burst.
When a noble disciple realizes 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, they're like the Shady Orchid tree when it fully blossoms.
At that time the earth gods raise the cry: 'This venerable named so-and-so, from such-and-such village or town, the protégé of the venerable named so-and-so, went forth from the lay life to homelessness. They've 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.'
Hearing the cry of the earth gods, the gods of the four great kings ... the gods of the thirty-three ... the gods of Yama ... the joyful gods ... the gods who love to imagine ... the gods who control what is imagined by others ... the gods of the Divinity's host raise the cry: 'This venerable named so-and-so, from such-and-such village or town, the protégé of the venerable named so-and-so, went forth from the lay life to homelessness. They've 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.' And so at that moment, that hour, the cry soars up to the realm of divinity. Such is the majesty of a mendicant who has ended the defilements."
AN 7.70 Honor Sakkaccasutta
Then as Venerable Sāriputta was in private retreat this thought came to his mind, "What should a mendicant honor and respect and rely on, to give up the unskillful and develop the skillful?"
Then he thought, "A mendicant should honor and respect and rely on the Teacher ... the teaching ... the Saṅgha ... the training ... immersion ... diligence ... A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful."
Then he thought, "These qualities are pure and bright in me. Why don't I go and tell them to the Buddha? Then these qualities will not only be purified in me, but will be better known as purified. Suppose a man were to acquire a gold ingot, pure and bright. They'd think, 'My gold ingot is pure and bright. Why don't I take it to show the smiths? Then it will not only be purified, but will be better known as purified.' In the same way, these qualities are pure and bright in me. Why don't I go and tell them to the Buddha? Then these qualities will not only be purified in me, but will be better known as purified."
Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat.
"Good, good, Sāriputta! A mendicant should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful. A mendicant should honor and respect and rely on the teaching ... the Saṅgha ... the training ... immersion ... diligence ... A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful."
When he said this, Venerable Sāriputta said to the Buddha:
"Sir, this is how I understand the detailed meaning of the Buddha's brief statement. It is quite impossible for a mendicant who doesn't respect the Teacher to respect the teaching. A mendicant who disrespects the Teacher disrespects the teaching.
It is quite impossible for a mendicant who doesn't respect the Teacher and the teaching to respect the Saṅgha. A mendicant who disrespects the Teacher and the teaching disrespects the Saṅgha.
It is quite impossible for a mendicant who doesn't respect the Teacher, the teaching, and the Saṅgha to respect the training. A mendicant who disrespects the Teacher, the teaching, and the Saṅgha disrespects the training.
It is quite impossible for a mendicant who doesn't respect the Teacher, the teaching, the Saṅgha, and the training to respect immersion. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, and the training disrespects immersion.
It is quite impossible for a mendicant who doesn't respect the Teacher, the teaching, the Saṅgha, the training, and immersion to respect diligence. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, and immersion disrespects diligence.
It is quite impossible for a mendicant who doesn't respect the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence to respect hospitality. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. ...
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
It's quite possible for a mendicant who respects the Teacher to respect the teaching. ...
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
That's how I understand the detailed meaning of the Buddha's brief statement."
"Good, good, Sāriputta! It's good that you understand the detailed meaning of what I've said in brief like this.
It is quite impossible for a mendicant who doesn't respect the Teacher to respect the teaching. ...
A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality.
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. ...
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
It's quite possible for a mendicant who does respect the Teacher to respect the teaching. ...
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality.
This is how to understand the detailed meaning of what I said in brief."
AN 7.71 Committed to Development Bhāvanāsutta
"Mendicants, when a mendicant is not committed to development, they might wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: 'It's because they're undeveloped.' Undeveloped in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. Even if that chicken might wish: 'If only my chicks could break out of the eggshell with their claws and beak and hatch safely!' Still they can't break out and hatch safely. Why is that? Because she has not properly sat on them to keep them warm and incubated.
In the same way, when a mendicant is not committed to development, they might wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is not freed from defilements by not grasping. Why is that? You should say: 'It's because they're undeveloped.' Undeveloped in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
When a mendicant is committed to development, they might not wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is freed from defilements by not grasping. Why is that? You should say: 'It's because they are developed.' Developed in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn't wish: 'If only my chicks could break out of the eggshell with their claws and beak and hatch safely!' Still they can break out and hatch safely. Why is that? Because she properly sat on them to keep them warm and incubated.
In the same way, when a mendicant is committed to development, they might not wish: 'If only my mind were freed from the defilements by not grasping!' Even so, their mind is freed from defilements by not grasping. Why is that? You should say: 'It's because they are developed.' Developed in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don't know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. In the same way, when a mendicant is committed to development, they don't know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away.
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant is committed to development their fetters readily collapse and rot away."
AN 7.72 The Simile of the Great Mass of Fire Aggikkhandhopamasutta
SO I HAVE HEARD. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.
While walking along the road, at a certain spot he saw a great mass of fire burning, blazing, and glowing. Seeing this he left the road, sat at the root of a tree on a seat spread out, and addressed the mendicants, "Mendicants, do you see that great mass of fire burning, blazing, and glowing?"
"Yes, sir."
"What do you think, mendicants? Which is better---to sit or lie down embracing that great mass of fire? Or to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet?"
"Sir, it would be much better to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that great mass of fire."
"I declare this to you, mendicants, I announce this to you! It would be better for that unethical man---of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, festering, and depraved---to sit or lie down embracing that great mass of fire. 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 reborn in a place of loss, a bad place, the underworld, hell.
But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he's reborn in a place of loss, a bad place, the underworld, hell.
What do you think, mendicants? Which is better---to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and keeps pushing? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?"
"Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and kept pushing."
"I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and kept pushing. 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 reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he's reborn in a place of loss, a bad place, the underworld, hell.
What do you think, mendicants? Which is better---to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?"
"Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword."
"I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword. 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 reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he's reborn in a place of loss, a bad place, the underworld, hell.
What do you think, mendicants? Which is better---to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?"
"Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing."
"I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing. 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 reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of a robe 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 reborn in a place of loss, a bad place, the underworld, hell.
What do you think, mendicants? Which is better---to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?"
"Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails."
"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 reborn in a place of loss, a bad place, the underworld, 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 reborn in a place of loss, a bad place, the underworld, hell.
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."
"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 reborn in a place of loss, a bad place, the underworld, 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 reborn in a place of loss, a bad place, the underworld, hell.
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."
"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 reborn in a place of loss, a bad place, the underworld, 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 reborn in a place of loss, a bad place, the underworld, hell.
So you should train like this: 'Our use of robes, almsfood, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, 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."
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.
AN 7.73 About Sunetta Sunettasutta
"Once upon a time, mendicants, there was a Teacher called Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them the path to rebirth in the company of Divinity. Those lacking confidence in Sunetta were---when their body broke up, after death---reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were---when their body broke up, after death---reborn in a good place, a heavenly realm.
Once upon a time there was a teacher called 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 the way to rebirth in the company of Divinity. Those lacking confidence in Araka were---when their body broke up, after death---reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Araka were---when their body broke up, after death---reborn in a good place, a heavenly realm.
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 create much wickedness?"
"Yes, sir."
"They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent creates even more 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.
So you should train like this: 'We will have no malicious intent for our spiritual companions.' That's how you should train."
AN 7.74 About Araka Arakasutta
"Once upon a time, mendicants, there was a Teacher called 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.
It's like a drop of dew on a grass tip. When the sun comes up it quickly evaporates 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.
It's like when the heavens rain heavily. The bubbles quickly vanish and don't last long. In the same way, life as a human is like a bubble. ...
It's like a line drawn in water. It vanishes quickly and doesn't last long. In the same way, life as a human is like a line drawn in water. ...
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. ...
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. ...
Suppose there was an iron cauldron that had been heated all day. If you tossed a scrap of meat in, it would quickly vanish and not last long. In the same way, life as a human is like a scrap of meat. ...
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.'
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.'
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.
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."