---
title: "Numbered Discourses: The Sevens · Aṅguttara Nikāya · Sattakanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 8 of 15
url: https://scriptura.si/works/pali-anguttara-nikaya-7/8/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Sevens · Aṅguttara Nikāya · Sattakanipāta, section 8. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-7/8/"
---

# Numbered Discourses: The Sevens · Aṅguttara Nikāya · Sattakanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in sevens: seven factors of awakening, seven kinds of wives, seven treasures.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 8. The Undeclared Points · AN 7.59–7.64

Source: https://scriptura.si/works/pali-anguttara-nikaya-7/8/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-7/8/#p-N

[¶0] AN 7.59 · With Kimbila

> Pali: AN 7.59 · Kimilasutta

[¶1] So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kimilāyaṁ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kimilo bhagavantaṁ etadavoca:

[¶2] “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?”

> Pali: “ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?

[¶3] “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.”

> Pali: “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.

[¶4] “What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

> Pali: “Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

[¶5] “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.”

> Pali: “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṁ kho, kimila, hetu ayaṁ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

[¶6] > Pali: Chaṭṭhaṁ.

[¶7] AN 7.60 · Seven Qualities

> Pali: AN 7.60 · Sattadhammasutta

[¶8] “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.”

> Pali: “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyya. Katamehi sattahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṁ khayā …pe… sacchikatvā upasampajja vihareyyā”ti.

[¶9] > Pali: Sattamaṁ.

[¶10] AN 7.61 · Nodding Off

> Pali: AN 7.61 · Pacalāyamānasutta

[¶11] So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

[¶12] 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.

> Pali: Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṁ mahāmoggallānaṁ magadhesu kallavāḷaputtagāme pacalāyamānaṁ nisinnaṁ. Disvā— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi.

[¶13] He sat down on the seat spread out and said to Mahāmoggallāna, “Are you nodding off, Moggallāna? Are you nodding off?”

> Pali: Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: “Pacalāyasi no tvaṁ, moggallāna, pacalāyasi no tvaṁ, moggallānā”ti?

[¶14] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶15] “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.

> Pali: “Tasmātiha, moggallāna, yathāsaññissa te viharato taṁ middhaṁ okkamati, taṁ saññaṁ mā manasākāsi, taṁ saññaṁ mā bahulamakāsi. Ṭhānaṁ kho panetaṁ, moggallāna, vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

[¶16] 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.

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

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

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ kareyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

[¶18] 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.

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

[¶19] 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.

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

[¶20] 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.

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ālokasaññaṁ manasi kareyyāsi, divāsaññaṁ adhiṭṭhaheyyāsi— yathā divā tathā rattiṁ yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveyyāsi. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

[¶21] 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.

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha.

[¶22] 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.

> Pali: No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṁ: ‘na seyyasukhaṁ na passasukhaṁ na middhasukhaṁ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṁ.

[¶23] 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.

> Pali: Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: ‘na uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṁ. Sace, moggallāna, bhikkhu uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṁ bhikkhuṁ na manasi karonti, tatra bhikkhussa evaṁ hoti: ‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā.

[¶24] 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.”

> Pali: Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: ‘na viggāhikakathaṁ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṁ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā. Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi. Na panāhaṁ, moggallāna, sabbeheva saṁsaggaṁ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṁ, moggallāna, saṁsaggaṁ na vaṇṇayāmi. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ vaṇṇayāmī”ti.

[¶25] 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?”

> Pali: Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: “kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?

[¶26] “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.

> Pali: “Idha, moggallāna, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti; evañcetaṁ, moggallāna, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati.

[¶27] 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.”

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

[¶28] > Pali: Aṭṭhamaṁ.

[¶29] AN 7.62 · Don’t Fear Good Deeds

> Pali: AN 7.62 · Mettasutta

[¶30] “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 sublime luminosity. As it expanded I was reborn in an empty mansion of divinity.

> Pali: “Mā, bhikkhave, puññānaṁ bhāyittha. Sukhassetaṁ, bhikkhave, adhivacanaṁ yadidaṁ puññāni. Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ dīgharattaṁ iṭṭhaṁ kantaṁ manāpaṁ vipākaṁ paccanubhūtaṁ. Satta vassāni mettacittaṁ bhāvesiṁ. Satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punāgamāsiṁ. Saṁvaṭṭamāne sudāhaṁ, bhikkhave, loke ābhassarūpago homi, vivaṭṭamāne loke suññaṁ brahmavimānaṁ upapajjāmi.

[¶31] 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.

> Pali: Tatra sudaṁ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo; anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassa mayhaṁ, bhikkhave, imāni satta ratanāni ahesuṁ, seyyathidaṁ— cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho pana me, bhikkhave, puttā ahesuṁ sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasinti.

[¶32] 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.

> Pali: Passa puññānaṁ vipākaṁ,
Kusalānaṁ sukhesino;
Mettaṁ cittaṁ vibhāvetvā,
Satta vassāni bhikkhavo;
Sattasaṁvaṭṭavivaṭṭakappe,
Nayimaṁ lokaṁ punāgamiṁ.

[¶33] As the world contracted
I went to the realm of sublime luminosity.
And when it expanded
I went to an empty mansion of divinity.

> Pali: Saṁvaṭṭamāne lokamhi,
homi ābhassarūpago;
Vivaṭṭamāne lokasmiṁ,
suññabrahmūpago ahuṁ.

[¶34] 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.

> Pali: Sattakkhattuṁ mahābrahmā,
vasavattī tadā ahuṁ;
Chattiṁsakkhattuṁ devindo,
devarajjamakārayiṁ.

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

> Pali: Cakkavattī ahuṁ rājā,
jambumaṇḍassa issaro;
Muddhāvasitto khattiyo,
manussādhipatī ahuṁ.

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

> Pali: Adaṇḍena asatthena,
vijeyya pathaviṁ imaṁ;
Asāhasena kammena,
samena manusāsi taṁ.

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

> Pali: Dhammena rajjaṁ kāretvā,
asmiṁ pathavimaṇḍale;
Mahaddhane mahābhoge,
aḍḍhe ajāyihaṁ kule.

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

> Pali: Sabbakāmehi sampanne,
ratanehi ca sattahi;
Buddhā saṅgāhakā loke,
tehi etaṁ sudesitaṁ.

[¶39] 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;

> Pali: Eso hetu mahantassa,
pathabyo me na vipajjati;
Pahūtavittūpakaraṇo,
rājā hoti patāpavā.

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

> Pali: Iddhimā yasavā hoti,
jambumaṇḍassa issaro;
Ko sutvā nappasīdeyya,
api kaṇhābhijātiyo.

[¶41] Therefore someone who desires self-knowledge,
and aspires to greatness themselves,
should respect the true teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā hi attakāmena,
mahattamabhikaṅkhatā;
Saddhammo garukātabbo,
saraṁ buddhānasāsanan”ti.

[¶42] > Pali: Navamaṁ.

[¶43] AN 7.63 · Kinds of Wives

> Pali: AN 7.63 · Bhariyāsutta

[¶44] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat down on the seat spread out.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

[¶45] Now at that time people in Anāthapiṇḍika’s home were making a colossal racket. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Householder, what’s with the people making that colossal racket in your home? You’d think it was fishermen hauling in a catch!”

> Pali: Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: “Kiṁ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti?

[¶46] “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.”

> Pali: “Ayaṁ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. Sā neva sassuṁ ādiyati, na sasuraṁ ādiyati, na sāmikaṁ ādiyati, bhagavantampi na sakkaroti na garuṁ karoti na māneti na pūjetī”ti.

[¶47] Then the Buddha addressed Sujātā, saying, “Come, Sujātā.”

> Pali: Atha kho bhagavā sujātaṁ gharasuṇhaṁ āmantesi: “ehi, sujāte”ti.

[¶48] “Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:

> Pali: “Evaṁ, bhante”ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sujātaṁ gharasuṇhaṁ bhagavā etadavoca:

[¶49] “Sujātā, a man can have seven kinds of wife. What seven? A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a comrade, and a wife like a bondservant. These are the kinds of wife that a man can have. Which one of these are you?”

> Pali: “Satta kho imā, sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṁ tvaṁ katamā”ti?

[¶50] “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.”

> Pali: “Na kho ahaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti.

[¶51] “Well then, Sujātā, listen and apply your mind well, I will speak.”

> Pali: “Tena hi, sujāte, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

[¶52] “Yes, sir,” she replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho sujātā gharasuṇhā bhagavato paccassosi. Bhagavā etadavoca:

[¶53] “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.

> Pali: “Paduṭṭhacittā ahitānukampinī, Aññesu rattā atimaññate patiṁ; Dhanena kītassa vadhāya ussukā, Yā evarūpā purisassa bhariyā; ‘Vadhā ca bhariyā’ti ca sā pavuccati.

[¶54] 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.

> Pali: Yaṁ itthiyā vindati sāmiko dhanaṁ, Sippaṁ vaṇijjañca kasiṁ adhiṭṭhahaṁ; Appampi tassa apahātumicchati, Yā evarūpā purisassa bhariyā; ‘Corī ca bhariyā’ti ca sā pavuccati.

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

> Pali: Akammakāmā alasā mahagghasā, Pharusā ca caṇḍī duruttavādinī; Uṭṭhāyakānaṁ abhibhuyya vattati, Yā evarūpā purisassa bhariyā; ‘Ayyā ca bhariyā’ti ca sā pavuccati.

[¶56] 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.

> Pali: Yā sabbadā hoti hitānukampinī, Mātāva puttaṁ anurakkhate patiṁ; Tato dhanaṁ sambhatamassa rakkhati, Yā evarūpā purisassa bhariyā; ‘Mātā ca bhariyā’ti ca sā pavuccati.

[¶57] 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.

> Pali: Yathāpi jeṭṭhā bhaginī kaniṭṭhakā, Sagāravā hoti sakamhi sāmike; Hirīmanā bhattuvasānuvattinī, Yā evarūpā purisassa bhariyā; ‘Bhaginī ca bhariyā’ti ca sā pavuccati.

[¶58] She’s delighted to see him, like one reunited with a long-lost comrade. She’s of good pedigree, virtuous, and devoted. A man’s wife of this sort is called a wife and a comrade.

> Pali: Yācīdha disvāna patiṁ pamodati, Sakhī sakhāraṁva cirassamāgataṁ; Koleyyakā sīlavatī patibbatā, Yā evarūpā purisassa bhariyā; ‘Sakhī ca bhariyā’ti ca sā pavuccati.

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

> Pali: Akkuddhasantā vadhadaṇḍatajjitā, Aduṭṭhacittā patino titikkhati; Akkodhanā bhattuvasānuvattinī, Yā evarūpā purisassa bhariyā; ‘Dāsī ca bhariyā’ti ca sā pavuccati.

[¶60] 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.

> Pali: Yācīdha bhariyā vadhakāti vuccati, ‘Corī ca ayyā’ti ca yā pavuccati; Dussīlarūpā pharusā anādarā, Kāyassa bhedā nirayaṁ vajanti tā.

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

> Pali: Yācīdha mātā bhaginī sakhīti ca, ‘Dāsī ca bhariyā’ti ca sā pavuccati; Sīle ṭhitattā cirarattasaṁvutā, Kāyassa bhedā sugatiṁ vajanti tāti.

[¶62] Sujātā, these are the seven kinds of wife that a man can have. Which one of these are you?”

> Pali: Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṁ tvaṁ katamā”ti?

[¶63] “Sir, from this day forth may the Buddha remember me as a wife like a bondservant.”

> Pali: “Ajjatagge maṁ, bhante, bhagavā dāsīsamaṁ sāmikassa bhariyaṁ dhāretū”ti.

[¶64] > Pali: Dasamaṁ.

[¶65] AN 7.64 · Irritable

> Pali: AN 7.64 · Kodhanasutta

[¶66] “Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven?

> Pali: “Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vā. Katame satta?

[¶67] 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.

> Pali: Idha, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ dubbaṇṇo assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano; atha kho so dubbaṇṇova hoti kodhābhibhūto. Ayaṁ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

[¶68] 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 …

> Pali: Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ dukkhaṁ sayeyyā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; atha kho so dukkhaññeva seti kodhābhibhūto. Ayaṁ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

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

> Pali: Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na pacurattho assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati. Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa. Ayaṁ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

[¶70] 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 …

> Pali: Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na bhogavā assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṁ pavesenti kodhābhibhūtassa. Ayaṁ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

[¶71] 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 …

> Pali: Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na yasavā assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa yasavatāya nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto. Ayaṁ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

[¶72] 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 …

> Pali: Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ na mittavā assā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa mittavatāya nandati. Kodhanaṁ, bhikkhave, purisapuggalaṁ kodhābhibhūtaṁ kodhaparetaṁ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṁ. Ayaṁ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

[¶73] 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.

> Pali: Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: ‘aho vatāyaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā’ti. Taṁ kissa hetu? Na, bhikkhave, sapatto sapattassa sugatigamane nandati. Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā vācāya …pe… kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati kodhābhibhūto. Ayaṁ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā.

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

> Pali: Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vāti.

[¶75] 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.

> Pali: Kodhano dubbaṇṇo hoti,
atho dukkhampi seti so;
Atho atthaṁ gahetvāna,
anatthaṁ adhipajjati.

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

> Pali: Tato kāyena vācāya,
vadhaṁ katvāna kodhano;
Kodhābhibhūto puriso,
dhanajāniṁ nigacchati.

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

> Pali: Kodhasammadasammatto,
āyasakyaṁ nigacchati;
Ñātimittā suhajjā ca,
parivajjanti kodhanaṁ.

[¶78] Anger creates harm;
anger upsets the mind.
That person doesn’t recognize
the danger that arises within.

> Pali: Anatthajanano kodho,
kodho cittappakopano;
Bhayamantarato jātaṁ,
taṁ jano nāvabujjhati.

[¶79] 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.

> Pali: Kuddho atthaṁ na jānāti,
kuddho dhammaṁ na passati;
Andhatamaṁ tadā hoti,
yaṁ kodho sahate naraṁ.

[¶80] 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.

> Pali: Yaṁ kuddho uparodheti,
sukaraṁ viya dukkaraṁ;
Pacchā so vigate kodhe,
aggidaḍḍhova tappati.

[¶81] Their look betrays their sulkiness
like a fire’s smoky plume.
And when their anger flares up,
they make others angry.

> Pali: Dummaṅkuyaṁ padasseti,
dhūmaṁ dhūmīva pāvako;
Yato patāyati kodho,
yena kujjhanti mānavā.

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

> Pali: Nāssa hirī na ottappaṁ,
na vāco hoti gāravo;
Kodhena abhibhūtassa,
na dīpaṁ hoti kiñcanaṁ.

[¶83] 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.

> Pali: Tapanīyāni kammāni,
yāni dhammehi ārakā;
Tāni ārocayissāmi,
taṁ suṇātha yathā tathaṁ.

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

> Pali: Kuddho hi pitaraṁ hanti,
hanti kuddho samātaraṁ;
Kuddho hi brāhmaṇaṁ hanti,
hanti kuddho puthujjanaṁ.

[¶85] 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.

> Pali: Yāya mātu bhato poso,
imaṁ lokaṁ avekkhati;
Tampi pāṇadadiṁ santiṁ,
hanti kuddho puthujjano.

[¶86] Like oneself, those sentient beings
hold themselves most dear.
But when angered, <j>they kill themselves in different ways,
distraught in many respects.

> Pali: Attūpamā hi te sattā,
attā hi paramo piyo;
Hanti kuddho puthuttānaṁ,
nānārūpesu mucchito.

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

> Pali: Asinā hanti attānaṁ,
visaṁ khādanti mucchitā;
Rajjuyā bajjha mīyanti,
pabbatāmapi kandare.

[¶88] When they commit deeds of baby-killing,
and killing themselves,
they don’t realize what they do,
for anger leads to their downfall.

> Pali: Bhūnahaccāni kammāni,
attamāraṇiyāni ca;
Karontā nāvabujjhanti,
kodhajāto parābhavo.

[¶89] 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.

> Pali: Itāyaṁ kodharūpena,
maccupāso guhāsayo;
Taṁ damena samucchinde,
paññāvīriyena diṭṭhiyā.

[¶90] 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.

> Pali: Yathā metaṁ akusalaṁ,
samucchindetha paṇḍito;
Tatheva dhamme sikkhetha,
mā no dummaṅkuyaṁ ahu.

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

> Pali: Vītakodhā anāyāsā,
Vītalobhā anussukā;
Dantā kodhaṁ pahantvāna,
Parinibbanti anāsavā”ti.

[¶92] > Pali: Ekādasamaṁ.

[¶93] > Pali: Abyākatavaggo chaṭṭho.

[¶94] > Pali: Tassuddānaṁ

[¶95] > Pali: Abyākato purisagati,
Tissa sīha arakkhiyaṁ;
Kimilaṁ satta pacalā,
Mettā bhariyā kodhekādasāti.