Then, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and said to the Blessed One:
“Bhante, there are these seven qualities that lead to the nondecline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, reverence for heedfulness, and reverence for hospitality. These seven qualities lead to the non-decline of a bhikkhu.”
This is what that deity said. The Teacher agreed. Then that deity, [thinking]: “The Teacher agrees with me,” paid homage to the Blessed One, circumambulated him keeping the right side toward him, and disappeared right there.
Then, when the night had passed, the Blessed One addressed the bhikkhus: “Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher ... and reverence for hospitality. These seven qualities lead to the non-decline of a bhikkhu.’ This is what that deity said. Then that deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
Respectful toward the Teacher,
respectful toward the Dhamma,
deeply revering the Saṅgha,
respectful toward concentration, ardent,
deeply respectful toward the training;
respectful toward heedfulness,
holding hospitality in reverence:
this bhikkhu cannot fall away,
but is close to nibbāna.
“Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, reverence for a sense of moral shame, and reverence for moral dread. These seven qualities lead to the non-decline of a bhikkhu.’ This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
Respectful toward the Teacher,
respectful toward the Dhamma,
deeply revering the Saṅgha,
respectful toward concentration, ardent,
deeply respectful toward the training;
endowed with moral shame and moral dread,
deferential and reverential:
such a one cannot fall away
but is close to nibbāna.
“Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, being easy to correct, and good friendship. These seven qualities lead to the non-decline of a bhikkhu.’ This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
Respectful toward the Teacher,
respectful toward the Dhamma,
deeply revering the Saṅgha,
respectful toward concentration, ardent,
deeply respectful toward the training;
cultivating good friends,
being easy to correct,
deferential and reverential:
such a one cannot fall away
but is close to nibbāna.
“Last night, bhikkhus, when the night had advanced, a certain deity of stunning beauty, illuminating the entire Jeta’s Grove, approached me, paid homage to me, stood to one side, and said to me: ‘Bhante, there are these seven qualities that lead to the non-decline of a bhikkhu. What seven? Reverence for the Teacher, reverence for the Dhamma, reverence for the Saṅgha, reverence for the training, reverence for concentration, being easy to correct, and good friendship. These seven qualities lead to the non-decline of a bhikkhu.’ This is what that deity said. Then the deity paid homage to me, circumambulated me keeping the right side toward me, and disappeared right there.”
When this was said, the Venerable Sāriputta said to the Blessed One:
“Bhante, I understand in detail the meaning of this statement that the Blessed One has spoken in brief to be as follows. Here, a bhikkhu himself reveres the Teacher and speaks in praise of reverence for the Teacher; he encourages other bhikkhus who do not revere the Teacher to develop reverence for the Teacher and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who revere the Teacher. He himself reveres the Dhamma ... reveres the Saṅgha ... reveres the training ... reveres concentration ... is easy to correct ... has good friends and speaks in praise of good friendship; he encourages other bhikkhus who do not have good friends to find good friends and, at the proper time, genuinely and truthfully, he speaks praise of those bhikkhus who have good friends. It is in such a way, Bhante, that I understand in detail the meaning of this statement that the Blessed One has spoken in brief.”
[The Blessed One said:] “Good, good, Sāriputta! It is good that you understand in detail the meaning of this statement that I have spoken in brief in such a way.”
[The Buddha here repeats the whole statement of Sāriputta, ending:]
“It is in such a way, Sāriputta, that the meaning of this statement that I spoke in brief should be understood in detail.”
“Bhikkhus, one should associate with a friend who possesses seven factors. What seven? (1) He gives what is hard to give.
(1) He does what is hard to do. (3) He patiently endures what is hard to endure. (4) He reveals his secrets to you. (5) He preserves your secrets. (6) He does not forsake you when you are in trouble. (7) He does not roughly despise you. One should associate with a friend who possesses these seven factors.”
A friend gives what is hard to give,
and he does what is hard to do.
He forgives you your harsh words
and endures what is hard to endure.
He tells you his secrets,
yet he preserves your secrets.
He does not forsake you in difficulties,
nor does he roughly despise you.
The person here in whom
these qualities are found is a friend.
One desiring a friend
should resort to such a person.
“Bhikkhus, one should associate with a bhikkhu friend who possesses seven qualities; one should resort to him and attend on him even if he dismisses you. What seven? (1) He is pleasing and agreeable; (2) he is respected and (3) esteemed; (4) he is a speaker; (5) he patiently endures being spoken to; (6) he gives deep talks; and (7) he does not enjoin one to do what is wrong.”
He is dear, respected, and esteemed,
a speaker and one who endures speech;
he gives deep talks and does not enjoin one
to do what is wrong.
The person here in whom
these qualities are found is a friend,
benevolent and compassionate.
Even if one is dismissed by him,
one desiring a friend
should resort to such a person.
38 (7) Analytical Knowledges (1)
“Bhikkhus, when he possesses seven qualities, a bhikkhu might soon realize for himself with direct knowledge the four analytical knowledges and acquire mastery over them. What seven?
“Here, (1) a bhikkhu understands as it really is: ‘This is mental sluggishness in me.’ (2) Or when the mind is constricted internally, he understands as it really is: ‘My mind is constricted internally.’ (3) Or when his mind is distracted externally, he understands as it really is: ‘My mind is distracted externally.’ (4) He knows feelings as they arise, as they remain present, as they disappear; (5) he knows perceptions as they arise, as they remain present, as they disappear; (6) he knows thoughts as they arise, as they remain present, as they disappear. (7) Then, among qualities suitable and unsuitable, inferior and superior, dark and bright along with their counterparts, he has grasped the mark well, attended to it well, reflected upon it well, and penetrated it well with wisdom. When he possesses these seven qualities, a bhikkhu might soon realize for himself with direct knowledge the four analytical knowledges and acquire mastery over them.”
39 (8) Analytical Knowledges (2)
“Bhikkhus, when he possessed seven qualities, Sāriputta realized for himself with direct knowledge the four analytical knowledges and acquired mastery over them. What seven?
“Here, (1) Sāriputta understood as it really is: ‘This is mental sluggishness in me.’ (2) Or when the mind was constricted internally, he understood as it really is: ‘My mind is constricted internally.’ (3) Or when his mind was distracted externally, he understood as it really is: ‘My mind is distracted externally.’ (4) For him, feelings were known as they arose, as they remained present, as they disappeared; (5) perceptions were known as they arose, as they remained present, as they disappeared; (6) thoughts were known as they arose, as they remained present, as they disappeared. (7) Then, among qualities suitable and unsuitable, inferior and superior, dark and bright along with their counterparts, he took up the mark well, attended to it well, reflected upon it well, and penetrated it well with wisdom. When he possessed these seven qualities, Sāriputta realized for himself with direct knowledge the four analytical knowledges and acquired mastery over them.”
“Bhikkhus, possessing seven qualities, a bhikkhu exercises mastery over his mind and is not a servant of his mind. What seven? Here, (1) a bhikkhu is skilled in concentration, (2) skilled in the attainment of concentration, (3) skilled in the duration of concentration, (4) skilled in emergence from concentration, (5) skilled in fitness for concentration, (6) skilled in the area of concentration, and (7) skilled in resolution regarding concentration. Possessing these seven qualities, a bhikkhu exercises mastery over his mind, and is not a servant of his mind.”
“Bhikkhus, possessing seven qualities, Sāriputta exercises mastery over his mind and is not a servant of his mind. What seven? Here, (1) Sāriputta is skilled in concentration, (2) skilled in the attainment of concentration, (3) skilled in the duration of concentration, (4) skilled in emergence from concentration, (5) skilled in fitness for concentration, (6) skilled in the area of concentration, and (7) skilled in resolution regarding concentration. Possessing these seven qualities, Sāriputta exercises mastery over his mind and is not a servant of his mind.”
42 (11) Bases for [Being] “Ten-less” (1)
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Sāriputta dressed, took his bowl and robe, and entered Sāvatthī for alms. It then occurred to him: “It is still too early to walk for alms in Sāvatthī. Let me go to the park of the wanderers of other sects.”
Then the Venerable Sāriputta went to the park of the wanderers of other sects. He exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. Now on that occasion those wanderers had assembled and were sitting together when this conversation arose among them: “Friends, anyone at all who lives the complete and purified spiritual life for twelve years is fit to be called a bhikkhu who is ‘ten-less.’”
Then the Venerable Sāriputta neither delighted in nor rejected the statement of those wanderers, but rose from his seat and left, [thinking]: “I shall find out what the Blessed One has to say about this statement.”
Then, when the Venerable Sāriputta had walked for alms in Sāvatthī, after his meal, on returning from his alms round, he approached the Blessed One, paid homage to him, and sat down to one side. [He here reports verbatim the entire course of events and asks:] “Is it possible, Bhante, in this Dhamma and discipline to describe a bhikkhu as ‘ten-less’ by the mere counting of years?”
“In this Dhamma and discipline, Sāriputta, it isn’t possible to describe a bhikkhu as ‘ten-less’ by the mere counting of years. There are, Sāriputta, these seven bases for [being] ‘ten-less’ that I have proclaimed after realizing them for myself with direct knowledge. What seven? Here, (1) a bhikkhu has a keen desire to undertake the training and does not lose his fondness for undertaking the training in the future. (2) He has a strong desire to attend to the Dhamma and does not lose his fondness for attending to the Dhamma in the future. (3) He has a strong desire to remove vain wishes and does not lose his fondness for removing vain wishes in the future. (4) He has a strong desire for seclusion and does not lose his fondness for seclusion in the future. (5) He has a strong desire to arouse energy and does not lose his fondness for arousing energy in the future. (6) He has a strong desire for mindfulness and alertness and does not lose his fondness for mindfulness and alertness in the future. (7) He has a strong desire to penetrate by view and does not lose his fondness for penetrating by view in the future. These are the seven bases for [being] ‘ten-less’ that I have proclaimed after realizing them for myself with direct knowledge.
“Sāriputta, if a bhikkhu possesses these seven bases for [being] ‘ten-less,’ then, if he lives the complete and pure spiritual life for twelve years, he is fit to be called ‘ten-less.’ If, too, he lives the complete and pure spiritual life for twenty-four years, he is fit to be called ‘ten-less.’ If, too, he lives the complete and pure spiritual life for thirty-six years, he is fit to be called ‘ten-less.’ If, too, he lives the complete and pure spiritual life for forty-eight years, he is fit to be called ‘ten-less.’”
43 (12) Bases for [Being] “Ten-less” (2)
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and entered Kosambī for alms. It then occurred to him: “It is still too early to walk for alms in Kosambī. Let me go to the park of the wanderers of other sects.”
Then the Venerable Ānanda went to the park of the wanderers of other sects. [as in 7:42, substituting Ānanda for Sāriputta and Kosambī for Sāvatthī] “Is it possible, Bhante, in this
Dhamma and discipline to describe a bhikkhu as ‘ten-less’ by the mere counting of years?”
“In this Dhamma and discipline, Ānanda, it isn’t possible to describe a bhikkhu as ‘ten-less’ by the mere counting of years. There are, Ānanda, these seven bases for [being] ‘ten-less’ that I have proclaimed after realizing them for myself with direct knowledge. What seven? Here, a bhikkhu has (1) faith, (2) a sense of moral shame, (3) moral dread; (4) he is learned, (5) energetic, (6) mindful, and (7) wise. These are the seven bases for [being] ‘ten-less’ that I have proclaimed after realizing them for myself with direct knowledge.
“Ānanda, if a bhikkhu possesses these seven bases for [being] ‘ten-less,’ then, if he lives the complete and pure spiritual life for twelve years, he is fit to be called ‘ten-less.’ If, too, he lives the complete and pure spiritual life for twenty-four years, he is fit to be called ‘ten-less.’ If, too, he lives the complete and pure spiritual life for thirty-six years, he is fit to be called ‘ten-less.’ If, too, he lives the complete and pure spiritual life for forty-eight years, he is fit to be called ‘ten-less.’”