Aṅguttara Nikāya Book of Gradual Sayings

7. Sattakanipāta – 6. Book of Sevens

[NOTE: All statements in these suttas, unless otherwise noted, are made by the Buddha addressing the monks at Jetavana in Sāvatthi. These are included withn quotation marks: "...". Sections within curly brackets {...} are comments notes and further explanations by the author of these abstracts. Other statements give general information usually within square brackets [...]. Each sutta in this Book deals with seven items. They are usually numbered here (1) ... (7) though not in the original Pali]

1. Paṭhamapaññāsaka – 1. The first Fifty

1. Dhanavagga – 1. Wealth

[1] 1. Pleasant 1. (Paṭhamapiyasutta). "Monks, a bhikkhu is not desired by his fellows if he: (1 - 7) desires gains; desires honors; desires reputation; is morally shameless; is morally reckless; has evil desires; has wrong views."

[2] 2. Pleasant 2. (Dutiyapiyasutta). Same as last sutta with the last two terms changed to 'envious' and 'mean'.

[3] 3. Powers in brief. (Saṃkhittabalasutta). Monks, the seven powers are: (1 - 7) faith; energy; moral shame; moral dread; mindfulness; concentration; wisdom."

[4] 4. Powers in detail. (Vitthatabalasutta). "Monks, (1 - 7) faith is the faith in the Tathāgata; energy is the energy to abandon unwholesome states; moral shame is to be ashamed of misconduct in body, word and mind; moral dread is to dread such misconduct; mindfullness is to be mindful of what had been done and said previously; concentration is the ability to enter the jhānas; wisdom is the concentation of what leads to the end of suffering."

[5] 5. Treasures in brief. (Saṃkhittadanasutta). "Monks, the seen treasures are: (1 - 7) faith; virtue; moral shame; moral dread; learning, generosity; and wisdom."

; [6] 6. Treasures in detal. (Viththatodanasuttasutta). These are described in the same way as the coresponding powers are described in Sutta 4.

[7] 7. Ugga. (Uggasutta). Ugga the King's chief minister came ot the Buddha and described the wealth of Migara of Rohana in material terms. Thre Buddha said that kind of wealth can be taken away by fire, water, kings, thieves, and heirs. He said that the kinds of wealth that cannot be taken away are: faith, virtuous behavior, moral shame, moral dread, learning, generosity, and wisdom"

[8] 8. Fetters. (Saṃyojanasutta). "Monks, the seven fetters are: (1 - 7) compliance; aversion; views; doubt; conceit; lust; existence; and ignorance."

[9] 9. Abandoning. (Pahānasutta). "Monks, the seven fetters can be eliminated by living the holy life. When this is done suffering is ended."

[10] 10. Miserliness. (Maccariya.sutta). "Monks, There are these seven fetters: (1 - 7) compliance; aversion; views; doubt; conceit,; envy, and miserliness."

2. Anusayavagga – 2. Tendencies

[11] 1. Tenencies 1. (Paṭhmaanusayasutta). "Monks, the seven tendencies are: (1 - 7) sensual lust; aversion; views; doubt; conceit; lust for existence; ignorance."

[12] 2. (sutta). The underlying tendencies given in the last sutta re repeated with the advice that theye be cut off.

[13] 3. (sutta). "Monks, a bhikkhu should not visit a family for meals if they (1 - 7) do not rise; do not salute; do not offer a seat; hides the seat; gives little food; gives coarse food."

[14] 4. Person. (Puggalasutta). "Monks, there are seven worthy (holy) persons: (1 - 7) freed both ways; wisdom-freed; who sees the body; the view-winner, the faith-freed, the Dhamma-follower."

[15] 5. Water simile. (Udakūpamāsutta). "Monks, there are these seven kinds of persons (and their bhikkhu equivalents): (1) one who plunges and drowns (one with only unwholesome qualities; (2) one who comes up and drowns (one who only knows what the wholesome qualities are); (3) one who stays up (one whose qualities neither increase nor diminish); (4) one comes up and sees (one who becomes a stream winner) ; (5) one who crosses over (one who becomes a once-returner) ; (6) one who wins some space (one who is a non-returner; (7)ione who goes beyond (one who becomes fully liberated)."

[16] 6. Impermanence. (Aniccānupassīsutta). "Monks, there are seven kinds of persons who contemplate on impermanence: (1 - 7) achieves liberation of mind in this life; simultaneously destroys the intoxicants and dies; destroys the five lower fetters but has an interval before achieving nibbana; destroys the five lower fetters but has a shorter interval before achievieng nibbana; goes to the Akoinita realm."

[17] 7. Suffering. (Dukkhāénupassīsutta). This is the same as the previous sutta but with the seven kinds of persons contemplating on suffering.

[18] 8. Non-self. (Anattānupassīsutta). This is the same as sutta 16 but with the seven kinds of persons contemplating on non-self.

[19] 9. Nibbāna. (Nibbānasutta). This is the same as sutta 16 but with the seven kinds of persons contemplating on happiness in Nibbana.

[20] 10. Bases for awakeness. (Niddhasavatthusutta). "Monks, a bhikkhu who has a keen desirew for these now should not lose it in the future: (1 - 7) undertake the traiing; desire for the Dhamma; remove vain wishes; seclusion; arousing energy; mindfulness; penetrate by view."

3.Vajjisattakavagga – 3.

The Vajji severn [21] 1. Sārandada. (Sārandadasutta). Once at the Sārandada shrine at Vesāli the Buddha addressed some Liccavis thus: "There are seven things that does not lead to a decline: Vajjis should: (1 - 7) meet frequently; do so in harmony; not change any of their principles; venerate elders; do not abduct women and girls; venerate traditional shrines; provide shelter for rahants."

[22] 2. Vassakāra. (Vassakārasutta). Once at the Sārandada shrine at Vesāli Vassakāra, chief minister of King Ajātasattu of Magada came to the Buddha to announce that his king was getting ready to attack the Vajji confederacy. The Buddha then reminded Ananda and Vassakāra of the seven principles that will protect the Vajjis given in the previous sutta. Vassakāra was pleased and said that even if the Vajjis followed one of these they will not be defeated, and departed.

[23] 3. Non-decline 1. (Paṭhamasattakasutta). {At Gijjakuta near Rajagaha} "Monks, bhikkhus will not decline if (1 - 7) meet frequently; do so in harmony; not change any of their rules; venerate elder monks; not allow craving; be intent on forest lodging; establish mindfulness."

[24] 4. Non-decline 2. (Dutiyaattakasutta). Here seven other conditions are given for non-decline of bhikkhus. These are that they do not take delight in: (1 - 7) work; talk; sleep; company, evil desires; bad friends, stop training.

[25] 5. Non-decline 3. (Tatiyasattakasutta). Here seven other conditions are given for non-decline of bhikkhus. These are that they have: (1 - 7) faith; moral shame; moral dread; learning; energy; mindfulness; wisdom.

[26] 6. Non-decline 4. (Cattatusattakasutta). Here seven other conditions are given for non-decline of bhikkhus. These are that they should develop the enlightenment factor of: (1 - 7) mindfulness; discrimination of phenomena; energy; rapture; tranquillity; concentration; equanimity.

[27] 7. Non-decline 5. (Pañcasattakasutta). Here seven other conditions are given for non-decline of bhikkhus. These are that they should develop the perception of: (1 - 7) impermanence; non-self; unattractiveness; danger; abandoning; dispassion; cessation.

[28] 8. Decline 1. (Paṭhamaparihānisutta). "Monks, these things lead to a decline in a bhikkhu's training: (1 - 7) Work; talk; sleep; company, not guarding sense doors; immoderate eating. "

[29] 9. Decline 2. (Dutiyaparihānisutta). "Monks, these things lead to a decline in a lay follower: (1 - 7) Not seeing monks; not hearing Dhamma; not cultivating virtue; being suspicious of monks; criticising the Dhamma; seeking worthy persons outside; doing meritorious deeds first outside."

[30] 10. Failure. (Vipattisutta). The seven failures of a lay follower are those given in sutta 29. The seven successes are not doing them.

[31] 11. Ruin. (Parābhavasutta). Same as previous suta.

4. Devatāvagga – 4. Devas

[32] 1. Earnestness (Appamādagāravasutta). While at Sāvatthi at night a deva came to the Buddha and said that the seven things that dead to the non-decline of a bhikkhu are reverence for: (1 - 7) Teacher; Dhamma; Sangha; the training; concentration; heedfulness,; hospitality. In the morning the Buddha repeated this to the monks.

[33] 2. Moral shame. (Hirīgārasutta). Same as previous sutta with the deva replacing the last two terms by 'Moral shame' and 'Moral dread'.

[34] 3. Easy to correct 1. (Paṭhamasovacassatāsutta). Same as sutta 32 with the deva replacing the last two trms with 'easy to correct' and 'good friendship'.

[35] 4. Easy to correct 2. (Ditiyasovacassatāsutta). In this sutta the Buddha relates to the monks that the previous night a deva came to him and said the same things as in the previous sutta. Then Sāriputta explained these terms in detail and the Buddha approved.

[36] 5. Friend 1. (Paṭhamamittasutta). "Monks, a bhikkhu should cultivate a friend who: (1 - 7) gives something hard to give; does something hard to do; endures something hard to endure; reveals his secrets; preserves your secrets; does not forsake in trouble; does not despise you."

[37] 6. Friend 2. (Dutiyamittasutta). a bhikkhu should cultivate a friend who: (1 - 7) pleasing; respected; esteemed; a speaker; endures being spoken to; gives deep talks; and does not enjoin what is wrong."

[38] 7. Analysis 1. (Paṭhamapaṭ�isambhisutta). "Monks, a bhikkhu realizes the four analytical knowledge when he: (1 - 7) understands his mental sluggishness; understands internal mental constrictions; understands external distractions; knows his feelings; knows his perceptions; knows his thoughts; (7) knows good and bad qualities."

[39] 8. Analysis 2. (Dutiyapaṭisambhisutta). In this sutta the same seven factors in the previous sutta are related to Sāriputta.

[40] 9. Overcoming 1. (Paṭhamavasasutta). "Monks, these seven qualities in concentration enable a bhikkhu to overcome his mind: (1 - 7) skill in it; ability to attain it; its duration; emergence from it; its fitness; its area; its resolution."

[41] 10. Overcoming 2. (Dutiyavasasutta). In this sutta the same seven factors in the previous sutta are related to Sāriputta.

[42] 11. Bases 1. (Paṭhamaniddasasutta). Once Sāvatthi some wanderers were discussing if a bhikkhu who had followed a pure spiritual life for twelve years could be considered praiseworthy. Venerable Sāriputta who was there later reported it to the Buddha. The Buddha said: "It is not possible to determine if a monk is praiseworthy by counting years. For this a monk should have a keen desire: (1 - 7) to undertake the training; to attend to the Dhamma; to remove vain wishes; for seclusion; to arouse energy; for mindfulness; to penetrate by view. He should keep these seven in the future as well."

[43] 12. Bases 2. (Dutiyaniddasasutta). Same as the previous sutta with the place changed to Kosambi and the monk involved being venerable Ananda. The Buddha's reply is the same.

5. Mahāyaññavagga – 5. Great Sacrifice

[44] 1. The stations. (Sattaviññāṇaṭṭhitisutta). "Monks, there are seven stations of birth that are: (1 - 7) diverse in body and mind (humans and some devas); different body but same mind (brahma devas); uniform body but different minds (radiant devas); uniform in body and mind (lustrous devas); those who have reached the sphere of infinite space; those who have reached the sphere of infinite consciousness; those who have reached the sphere of nothingness."

[45] 2. Adornments. (samādhiparikkhārasutta). "Monks, the seven adornments of consciousness are: (1 - 7) Right view; right intention; right speech; right action; right livelihood; right effort; right mindfulness."

[46] 3. Fires. (Paṭhamaaggisutta). "Monks, the seven fires are: (1 - 7); lust; hatred; delusion; gift worthiness; householder fire; worthy offerings; wood."

[47] 4. Sacrificial fire.(Dutiyaaggisutta). Once in Sāvatthi a great sacrifice was organized by the brahmin Uggatasarira with several hundred animals to be sacrificed. Before the start of the sacrifice Uggalasarira visited the Buddha and after saying that the sacrifice has great merit asked for advice on laying the fire and setting the post. After some hesitation, and being encouraged by venerable Sāriputta, the Buddha said: "Even before the sacrifice the sacrificer cuts himself with three knives: the mental-knife of thinking about the sacrifice, the verbal-knife of discussing the numbers to be killed, and the deed-knife by making the preliminary arrangements. All these bring demerit, not merit, and have bad outcomes. Then there are seven fires that could be kindled. Three of them are the fires of lust, hatred and delusion. These fires lead to misconduct in body, speech and mind. They lead to bad destinations even to hell. Then there are the three beneficial fires: the fire of those worthy of gifts (the parents), the householder's fire (children and servants), and the fire of those worthy of offerings (ascetics and brahmins). These fires give great merit and good result. Finally the seventh fire is the wood fire (for domestic chores)." This convinced Uggalasarira that he was on the wrong path and he ordered that all the animals brought for the sacrifice be released, and he asked the Buddha to accept him as a lay disciple.

[48] 5. Perceptions 1. (Paṭhamasaññāsutta). "Monks, there are seven perceptions that lead to great result, even to the deathless state. They are the perception of: (1 - 7) the unattractive; death; repulsiveness of food; non-delight in worldly matters; impermanence; suffering; the non-self."

[49] 6. Perceptions 2. (Dutiyasaññāsutta). Same as the previous sutta with the seven perceptions described in great detail.

[50] 7. Sexual intercourse. (Methunasutta). Once the brahmin Janussoni asked the Buddha: "Does Master Gotama claim to live the celibate life?". The Buddha replied that he lived the complete and pure celibate life. Then Janussaoni asked: "How can the pure unblemished celibate life be breached ?" The Buddha said: "Even if an ascetic or brahmin does not engage in sexual intercourse with a woman the pure celibate can be breached if he does the following with a woman (1 - 7) consents to be massaged; jokes and play; gazes and stares into the eyes; listens to the voice even without seeing her; recollects doing any of the foregoing; looks at a male doing any of the foregoing; aspires for rebirth in a deva world where the foregoing could be done." Janussoni was pleased and asked to be considered a lay follower.

[51] 8. Bondage. (Saṃyogasutta). "Monks, a woman is in bondage if she emphasises internally her femininity, her occupation, her dress, her prejudices, her impulses, her voice, her charm, and is excited by the masculinity of men and desires a bond with them. A man is in bondage if he emphasises internally his masculinity, his occupation, his dress, his prejudices, his impulses, his voice, his charm, and is excited by the femininity of women and desires a bond with them."

[52] 9. Giving. (Dānamahapphalasutta). Once when the Buddha and the bhikkhus were living at Campa some laymen came to venerable Sāriputta and wanted to hear a Dhamma talk. Sāriputta asked them to come on the uposata day and when they did he took them to the Buddha and asked the Buddha: "Why is it that a gift given by one person bears great fruit but not a gift given by another person ?" The Buddha said: "(1) One gives a gift expecting a reward like a deva birth which he may get but afterwards he returns to his previous state. (2) Another gives thinking it is good to give. (3) Another thinks that it is an ancient practice. (4) Another thinks that a gift should not be given to a person who is not worthy of it. (5) Another gives thinking sages of the past have done so. (6) Another gives to improve his mind. (7) Another gives a gift because it is an accessory of the mind, which leads him to the Brahma world."

[53] 10. Nandamāta. (Nandamātasutta). Once Venerables Sāriputta and Mahamoggallāna were touring near Dhakkinagiri. Then the female lay follower Velukanda (also called Nandamāta) was reciting the Pārāyana verses. The deva King Vessavana who happened to be passing by heard the recitation and stopped to listen. After it was over he approached Nandamāta and told her that Sāriputta and Mahāmogallāna will come that way the next morning and that they should be greeted with the verse and given their morning meal in his name. That night Nandamāta prepared the food and when the monks came offered it as the deva king had requested. After that she related her life story of devotion to the Buddha and the Dhamma. The two monks then gave her a Dhamma talk and departed.

2. Dutiyapaññāsaka – 1. The Second Fifty

6. Abyākatavagga – 6. The Unexplained

[54] 1. The Unexplained, (Abyākatasutta). Once a certain bhikkhu asked the Buddha: "Why does noble disciple not doubt the unexplained topics ?" The Buddha replied: "Whether the Tathāgata exists or does not exist or neither exists nor not exist are all (dogmatic) views. The ordinary person is not interested in (dogmatic) views. He wants to be freed from birth, old age and death; to be freed from suffering. Seeing this the noble one is not afraid and does not waver."

[55] 2. A man's destination. (Purisagatisutta). "Monks, I will teach seven destinations and nibbāna. A bhikkhu who (1) abandons what exists, knows that a higher peaceful state exists, but has not eliminated all conceit, lust and ignorance, after destroying the five lower fetters reaches nibbāna after an interval; (2) similar to previous person but a little better reaches nibbāna after a shorter interval; (3) similar to the previous but has achieved equanimity; (4) Similar to the previous but has made progress and reaches nibbāna after eliminating the five lower fetters; (5) similar to the previous but with more effort achieves nibbāna as soon as the lowers fetters are destroyed; (6) does the same as the previous but attains nibbāna without exertion; (7) this person does what the others have done but heads first to the Akinitta realm."

[56] 3. Brahmā Tissa. (Tissabrahmāsutta). Once two devas visited the Buddha at night and said: "These Bhikkhunis are liberated." On the morning the Buddha related this incident to the monks and venerable Mahamoggallana thought: "How do these devas know when someone is liberated". Now a certain bhikkhu called Tissa had recently died and was born in the Brahmā world. Then Mahamoggallana using his psychic power went to Brahmā Tissa and asked him how a deva knew that a person is liberated. Tissa said that certain devas when they see a person while he is alive and do not see that person after death know that his freed (1 - 6) in both ways; by wisdom; as a seer-in body; as a view winner; as faith-freed; and as a Dhamma follower." Then Mahamogallana using his psychis power left the Brahma-world and came to the presence of the Buddha at the Gijjakuta near Rajagaha. He then told the Buddha what the Brahmā Tissa had said. The Buddha then said that Tissa had not described the seventh type of freed person which was the person who enters ans dwells in signless mental concentration.

[57] 4. Siha. (Sīhasutta). Once when the Buddha was at Vesali the general Siha visited him and asked: "Is it possible to see the results of giving?" The Buddha said that if there were two persons an Arahant would prefer the person who is : (1 - 7) with faith not without faith; generous not miserly; non-abusive not abusive; charity-giver not one who is not; confident not without confidence; one arising in a good destination after death; and one not so destined." Siha said that he belonged to the kind that would be preferred by the Arahant.

[58] 5. Not Hidden. (Arakkheyyasutta). "Monks, there are four things that need not be hidden in a Tathagata: (1-3) There is no bodily, verbal or mental misconduct in the Tathāgata. there are three things about which he cannot be reproached: (4 - 6) his livelihood is pure; his Dhamma is well expounded; his discipline is well proclaimed."

[59] 6. Khimbila. (Kimilasutta). Once at Khimbila the monk Khimbila asked the Buddha why the Dhamma does not last long after the death of the Tathāgata. The Buddha said: "This will happen if the bhikkhus, bhikkhunis, and lay disciples live without reverence and heed for: (1 - 7) the teacher; the Dhamma; the Sangha; the training; concentration; and goodwill."

[60] 7. Qualities. (Sattadhammasutta). "Monks, For the destruction of the intoxications (āsava a bhikkhu should develop these seven qualities: (1 - 7) faith; virtue; learning; seclusion; initial energy; mindfulness; and wisdom."

[61] 8. Sleepiness. (Pacalāyamānasutta). Once when the Buddha was Bhesakalā he noticed that venerable Moggallāna was falling asleep and advised him of the following ways of overcoming sleepiness: (1 - 7) Cultivate the subject being thought of when falling asleep; ponder on the Dhamma; recite the Dhamma; pull the ears and rub the limbs; stand and rub the eyes while looking around; attend to the perception of light; walk back and forth."

[62] 9. Merit, (Mettasutta). "Monks, do not fear meritorious deeds, and when they ripen it will be lovely." Then the Buddha recalled his practice of loving kindness over seven years when he was born successively as Brahmā, as a wheel turning monarch with the seven gems, as Sakka and so on. He said that all the Buddhas had taught compassion and urged the monks to revere the Dhamma and mind the word of the Buddha.

[63] 10. Wives. (Bhariyāsutta). Once when visiting the house of Anātapiṇḍika in Sāvatthi there was a commotion in the house caused by Anātapiṇḍika's daughte-in-law Sujāta who was recently married. The Buddha then summoned Sujāta and said: "There are seven kinds of wife. A wife who is like a: (1 - 7) killer (who tries to dispose of her husband for another); a thief (who tries to appropriate what her husband earns); a tyrant (who is unwilling to work and terrorises her servants); a mother (who treats her husband like a mother treats her child); a sister (who treats her husband like a sister treats her elder brother); a friend (who is of a friendly disposition); and a slave (who endures harsh treatment and is submissive to her husband)." Asked which of these types Sujāta prefers to be she chose the last type.

[64] 11. Anger. (Khodanasutta). "Monks, the things which an enemy would wish of an angry person are: (1 - 7) to be ugly; to sleep badly; to fail in what he is doing; not to be rich; not be famous; to have no friends; that after death he be reborn in a place of misery."

7. Mahāvagga – 7. the Great Chapter

[65] 1. Moral shame. (Hirīotasppasutta). "Monks, a person without moral shame is characterised by the lack of: (1 - 7) moral dread; restraint of the sense faculties; virtuous behaviour; right concentration; vision of things as they really are; disenchantment and dispassion; the knowledge of liberation. It is the opposite for a person with moral shame."

[66] 2. Seven Suns. (Sattasūriyasutta). Once in Vesāli the Buddha addressed the bhikkhus saying that he will give a discourse on impermanence. He then gave a cosmological discourse on seven periods each characterised by a particular sun and in which various seemingly permanent things were subject to a process of change which completely transformed them. The seven suns were the following: (1) Mount Sineru is the king of the mountains but during the first sun a long drought lasting thousands of years gradually reduced its size. (2) Here rains appear but the second sun evaporates the water. (3) Here a period of heavy rains comes which create great rivers but the third sun dries them. (4) During this period the fourth sun causes even great lakes to dry up. (5) In this period the fifth sun evaporation the great oceans reducing them to puddles. (6) The sixth sun presides over a period of volcanic eruptions. (7) The seventh sun leads to a period of massive conflagration destroying the world by fire.

[67] 3. The Fortress parable. (Nagropamasutta). "Monks, the king constructs a fortress on his frontiers which protects the country from attack by foes and enables the cultivation of food. The fortress has seven features: (1 - 7) a deep foundation; a wide moat; a wide patrol path; an armoury for missiles and hand weapons; quarters for troops, elephants and cavalry; a competent gate keeper; and wide ramparts. Corresponding to these seven features of the fortress an Aryan disciple also has seven qualities: (1 - 7) faith; conscientiousness; fear of blame; learning; energy to be rid of unrighteousness; mindfulness, and wisdom "

[68] 4. Wise in Dhamma. (Dhammaññūsutta). "Monks, a bhikkhu is worthy to be a bhikkhu if he knows: (1 - 7) the Dhamma; its meaning; himself; his measure; the proper time; the assembly; a person as noble or base."

[69] 5. The Celestial Tree. (Pāriccattkasutta). "Monks, the devas know that when the Celestial tree is yellow in full bloom it is time to rejoice. Similarly there is a right time for the Aryan disciple. This is when he leaves the household life and goes forth. He dons the yellow robe, and aloof from sense desires he enters the first jhāna. Then in solitary living he enters the other jhānas and finally destroys the intoxications and earns full realization. Then the devas too applaud him and after death he enters the Brahma world. "

[70] 6. Worthy of honour. (Sakaccasutta). Once venerable Sāriputta when in seclusion thought: "Whom should a bhikkhu reverence and should he do? He should venerate the Teacher, abandon unrighteous ways, develop righteousness. He should respect, revere and rely on Dhamma, the Sangha, the training, concentration, earnestness, and goodwill." Then he realized that he had done these things himself and he went and told it all to the Buddha. The Buddha applauded him.

[71] 7. Development. (Bhāvanāsutta). "Monks, if a bhikkhu without development wishes to be free of the intoxications this will not happen if he lacks (1 - 7) the four bases of mindfulness; the four right strivings; the four bases for psychic power; the five spiritual faculties; the five powers; the seven factors of enlightenment; the noble eightfold path." He then gave examples of (1) eggs not sat upon not bringing forth chickens, and (2) a carpenter now knowing how much his tools were worn down on a particular day.

[72] 8. Fire parable. (Aggikkhandopamasutta). Once on a tour of Kosala the Buddha saw a great blaze on the highway. He stepped away from the highway and asked the monks if they were given two options, the first to embrace the fire, and the second to embrace a tender girl which option they would prefer. They opted for the second option. Then the Buddha said: "For an immoral and wicked person it would be preferable to take the first option because even if he dies he would not go to hell, which will happen after death if he took the second option." The Buddha then gave six other options one unpleasant and the other pleasant where it is better for a wicked man to take the unpleasant option. These six unpleasant options are: (2 - 7) to be tied tightly with a rope; to be struck with a spear; to be wrapped in a burning iron sheet; a hot spike to be put in the mouth; to be made to lie on a hot iron bed; to be thrown into a hot copper cauldron.

[73] 9. Sunetta. (Sunettasutta). "Monks, in the past there were seven teachers (1 - 7) Sunetta; Mugapakka; Kuddālaka, Hattipāla; Jotipāla; and Araka. All of them taught a doctrine leading to companionship with Brahmā. Those of their disciples who did not have confidence in their teacher and reviled him were born after death in hell." The Buddha then advised the monks not to lose confidence in the Teacher and not revile him.

[74] 10. (sutta). This gives the story of another teacher of good like the seven in the previous sutta with good consequences for disciples who followed him and bad consequences for those who did not.

8. Vinayavagga – 8. The Discipline

[75] 1. Disciplinarian 1. (Pathamavinaydharasutta). "Monks, to be skilled in discipline a bhikkhu should: (1 - 7) know what is an offence; know what is not an offence; know a light offence; know a grave offence; be virtuous restrained by the Patimokkha; by achieving the four jhānas; destroys the intoxications and gains liberation of mind."

[76] 2. Disciplinarian 2. (Dutiyavinaydharasutta). Same as previous sutta.

[77] 3. Disciplinarian 3 (Tatiyavinaydharasutta). Same as sutta 75 with slight changes.

[78] 4. Disciplinarian 4 (Catutthavinaydharasutta). Same as sutta 75 with some of the requirements replaced by knowledge of some supernormal powers.

[79-82] 5-8. Expert disciplinarian 1-4. (Vinayadharasobhanasutta). These four suttas give the same requirements as in suttas 75-78 but at a higher level.

[83] 9.The teaching. (Sattkisāsanasutta). Venerable Upāli came to the Buddha and asked to be instructed in the Dhamma. The Buddha said: "These seven things that do not lead to (1 - 7) disenchantment; dispassion; cessation; peace; direct knowledge; enlightenment; Nibbāna are not Dhamma and discipline. They should avoided. But those that lead to these seven things are Dhamma and should be cultivated. this is the teaching of the Teacher."

[84] 10. Dispute settlement. (Adhikaraṇasamathasutta). "Monks, to settle disputes the following seven methods could be applied: (1 - 7) face-to-face; by memory; example of the clear-minded; confession of the offence; by majority opinion; charge of aggravated misconduct; covering up."

9. Samaṇavagga – 9. The Ascetic

[85] 1. Bhikkhu. (Bhikkhusutta). "Monks, to be a bhikkhu one should break: (1 - 7) the personality view; personal-existence view; doubt; wrong grasp of behaviour and observances; lust; hatred; delusion; conceit."

[86-91] 2-7. In these 6 suttas the requirements given for a Bhikkhu in the previous sutta are applied to an ascetic, a Brahmin, a scholar, one washed clean, a Vedic master, and a noble.

[92] 8. The Arahat. (Arhāsutta). In this sutta the seven conditions for a Bhikkhu are stated in sutta 85 are also given for for an Arhant.

[93] 9. Bad person. (Asaddhammasutta). "Monks, a bad person is one: (1 - 7) without faith; without moral shame; without moral dread; with little learning; who is lazy; who is muddle-minded; who is not wise. "

[94] 10. Good person. (Saddhammasutta). This is a person with qualities oppose those of the bad preson given in the previous sutta.

10. āhuneyyavagga – 10. Worthy of gifts

This is the last chapter of the Book of Sevens in the Aṅguttara Nikāya of the Sutta Piṭaka. The chapter deals with the Sangha of monks as being "worthy fo gifts". Even though there are over 500 suttas they occupy only three pages of printed text. Many of them are repetitions and consists of a single sentence or a single word. As such there will be no abstract of this chapter in this work.

Here ends the Book of Sevens of the Aṅguttara Nikāya