Aṅguttara Nikāya (Numbered Discourses)

“Mendicants, it is quite impossible for a mendicant who regards any thing as self to accept views that agree with the teaching. … It’s quite possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …”

“Mendicants, it is quite impossible for a mendicant who regards extinguishment as suffering to accept views that conform with the teaching. …

It’s quite possible for a mendicant who regards extinguishment as pleasurable to accept views that conform with the teaching. …”

“Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification. What six? ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My heart will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”

“Mendicants, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification. What six? ‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’ ‘My mind will rise above the whole world.’ ‘I will see extinguishment as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’ Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.”

“Mendicants, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification. What six? ‘I will not be determined by anything in the world.’ ‘My I-making will stop.’ ‘My mine-making will stop.’ ‘I will have distinct knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’ Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”

“Mendicants, you should give up these three states of existence. And you should train in three trainings. What are the three states of existence you should give up? Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence you should give up. What are the three trainings you should train in? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings you should train in. When a mendicant has given up these three states of existence and has trained in these three trainings they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

“Mendicants, you should give up these three cravings and three conceits. What three cravings should you give up? Craving for sensual pleasures, craving for continued existence, and craving for nonexistence. These are the three cravings you should give up. What three conceits should you give up? Conceit, inferiority complex, and superiority complex. These are the three conceits you should give up. When a mendicant has given up these three cravings and these three conceits they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

“Mendicants, there are these three things. What three? Greed, hate, and delusion. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Bad conduct by way of body, speech, and mind. These are the three things. To give up these three things you should develop three things. What three? You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Sensual, malicious, and cruel thoughts. These are the three things. To give up these three things you should develop three things. What three? You should develop thoughts of renunciation to give up sensual thoughts, thoughts of good will to give up malicious thoughts, and thoughts of harmlessness to give up cruel thoughts. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Sensual, malicious, and cruel perceptions. These are the three things. To give up these three things you should develop three things. What three? You should develop perceptions of renunciation to give up sensual perceptions, perceptions of good will to give up malicious perceptions, and perceptions of harmlessness to give up cruel perceptions. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? The elements of sensuality, malice, and cruelty. These are the three things. To give up these three things you should develop three things. What three? You should develop the element of renunciation to give up the element of sensuality, the element of good will to give up the element of malice, and the element of harmlessness to give up the element of cruelty. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? The view that things are gratifying, the theory of self, and wrong view. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the theory of self; and right view to give up wrong view. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Discontent, cruelty, and unprincipled conduct. These are the three things. To give up these three things you should develop three things. What three? You should develop rejoicing to give up discontent, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Lack of contentment, lack of situational awareness, and having many wishes. These are the three things. To give up these three things you should develop three things. What three? You should develop contentment to give up lack of contentment, situational awareness to give up lack of situational awareness, and having few wishes to give up having many wishes. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Being hard to admonish, bad friendship, and a scattered mind. These are the three things. To give up these three things you should develop three things. What three? You should develop being easy to admonish to give up being hard to admonish, good friendship to give up bad friendship, and mindfulness of breathing to give up a scattered mind. These are the three things you should develop to give up those three things.”

“Mendicants, there are these three things. What three? Restlessness, lack of restraint, and negligence. These are the three things. To give up these three things you should develop three things. What three? You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence. These are the three things you should develop to give up those three things.”

“Mendicants, without giving up these six qualities you can’t meditate observing an aspect of the body. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. Without giving up these six qualities you can’t meditate observing an aspect of the body.

But after giving up these six qualities you can meditate observing an aspect of the body. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. After giving up these six qualities you can meditate observing an aspect of the body.”

“Mendicants, without giving up six things you can’t meditate observing an aspect of the body internally … body externally … body internally and externally … feelings internally … feelings externally … feelings internally and externally … mind internally … mind externally … mind internally and externally … principles internally … principles externally … principles internally and externally. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. After giving up these six qualities you can meditate observing an aspect of principles internally and externally.”

“Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees freedom from death and lives having realized freedom from death. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the householder Tapussa is certain about the Realized One, sees freedom from death and lives having realized freedom from death.”

“Mendicants, having six qualities the householders Bhallika … Sudatta Anāthapiṇḍika … Citta of Macchikāsaṇḍa … Hatthaka of Āḷavī … Mahānāma the Sakyan … Ugga of Vesālī … Uggata … Sūrambaṭṭha … Jīvaka Komārabhacca … Nakula’s father … Tavakaṇṇika … Pūraṇa … Isidatta … Sandhāna … Vijaya … Vijayamāhita … Meṇḍaka … the lay followers Vāseṭṭha … Ariṭṭha … and Sāragga are certain about the Realized One, see freedom from death and live having realized freedom from death. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the lay follower Sāragga is certain about the Realized One, sees freedom from death and lives having realized freedom from death.”

“For insight into greed, six things should be developed. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. For insight into greed, these six things should be developed.”

“For insight into greed, six things should be developed. What six? The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. For insight into greed, these six things should be developed.”

“For insight into greed, six things should be developed. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. For insight into greed, these six things should be developed.”

“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed these six things should be developed.”

“For insight into hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … For insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence these six things should be developed.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. The Book of the Sixes is finished.

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven? It’s when a mendicant desires material things, honor, and status. They lack conscience and prudence. They have corrupt wishes and wrong view. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material things, honor, and status. They have conscience and prudence. They have few desires and right view. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven? It’s when a mendicant desires material things, honor, and status. They lack conscience and prudence. They’re jealous and stingy. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired.

A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material things, honor, and status. They have conscience and prudence. They’re not jealous or stingy. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. These are the seven powers.

The powers are faith and energy, conscience and prudence, mindfulness and immersion, and wisdom as the seventh power. Empowered by these, an astute mendicant lives happily.

They should examine the teaching rationally, discerning the meaning with wisdom. The liberation of their heart is like a lamp going out.”

“Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.

And what is the power of faith? It’s when 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 fit for training, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

And what is the power of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities. This is called the power of conscience.

And what is the power of prudence? It’s when 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 the acquiring of any bad, unskillful qualities. This is called the power of prudence.

And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness.

And what is the power of immersion? It’s 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. … With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion.

And what is the power of wisdom? It’s when 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. This is called the power of wisdom.

These are the seven powers.

The powers are faith and energy, conscience and prudence, mindfulness and immersion, and wisdom as the seventh power. Empowered by these, an astute mendicant lives happily.

They should examine the teaching rationally, discerning the meaning with wisdom. The liberation of their heart is like a lamp going out.”

“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom. These are the seven kinds of wealth.

Faith and ethical conduct are kinds of wealth, as are conscience and prudence, learning and generosity, and wisdom is the seventh kind of wealth.

When a woman or man has these kinds of wealth, they’re said to be prosperous, their life is not in vain.

So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom.

And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening … This is called the wealth of faith.

And what is the wealth of ethical conduct? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, backbiting, harsh, or nonsensical, or consume intoxicants of beer, wine, and liquor. This is called the wealth of ethical conduct.

And what is the wealth of conscience? It’s when 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. This is called the wealth of conscience.

And what is the wealth of prudence? It’s when 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 the acquiring of any bad, unskillful qualities. This is called the wealth of prudence.

And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping 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, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. This is called the wealth of learning.

And what is the wealth of generosity? It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

And what is the wealth of wisdom? It’s when 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. This is called the wealth of wisdom.

These are the seven kinds of wealth.

Faith and ethical conduct are kinds of wealth, as are conscience and prudence, learning and generosity, and wisdom is the seventh kind of wealth.

When a woman or man has these kinds of wealth, they’re said to be prosperous, their life is not in vain.

So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

Then Ugga the government chief minister went up to the Buddha, bowed, sat down to one side, and said to him,

“It’s incredible, sir, it’s amazing! Migāra of Rohaṇa is so rich, so very wealthy.” “But Ugga, how rich is he?” “He has a hundred thousand gold coins, not to mention the silver coins!” “Well, Ugga, that is wealth, I can’t deny it. But fire, water, rulers, thieves, and unloved heirs all take a share of that wealth. There are these seven kinds of wealth that they can’t take a share of. What seven? The wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom. There are these seven kinds of wealth that fire, water, rulers, thieves, and unloved heirs can’t take a share of.

Faith and ethical conduct are kinds of wealth, as are conscience and prudence, learning and generosity, and wisdom is the seventh kind of wealth.

When a woman or man has these kinds of wealth, they’re really rich in the world, invincible among gods and humans.

So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.”

“Mendicants, there are these seven fetters. What seven? The fetters of attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance. These are the seven fetters.”

“Mendicants, the spiritual life is lived to give up and cut out these seven fetters. What seven? The fetters of attraction, aversion, views, doubt, conceit, desire to be reborn, and ignorance. The spiritual life is lived to give up and cut out these seven fetters. When a mendicant has given up the fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

“Mendicants, there are these seven fetters. What seven? The fetters of attraction, aversion, views, doubt, conceit, jealousy, and stinginess. These are the seven fetters.”

“Mendicants, there are these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance. These are the seven underlying tendencies.”

“Mendicants, the spiritual life is lived to give up and cut out these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, aversion, views, doubt, conceit, desire to be reborn, and ignorance. The spiritual life is lived to give up and cut out these seven underlying tendencies.

When a mendicant has given up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

“Mendicants, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What seven? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have fine things they give coarse things. They give carelessly, not carefully. Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile.

Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What seven? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.”

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world. What seven? The one freed both ways, the one freed by wisdom, the direct witness, the one attained to view, the one freed by faith, the follower of teachings, and the follower by faith. These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

“Mendicants, these seven individuals found in the world are like those in water. What seven? One individual sinks under once and stays under. One individual rises up then sinks under. One individual rises up then stays put. One individual rises up then sees and discerns. One individual rises up then crosses over. One individual rises up then finds a foothold. One individual has risen up, crossed over, and gone to the far shore, a brahmin who stands on solid ground.

And what kind of individual sinks under once and stays under? It’s the kind of individual who has absolutely dark, unskillful qualities. This kind of individual sinks under once and stays under.

And what kind of individual rises up then sinks under? It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ However their faith, conscience, prudence, energy, and wisdom don’t last or grow, but dwindle away. This kind of individual rises up then sinks under.

And what kind of individual rises up then stays put? It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ And their faith, conscience, prudence, energy, and wisdom lasts, neither dwindling nor growing. This kind of individual rises up then stays put.

And what kind of individual rises up then sees and discerns? It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This kind of individual rises up then sees and discerns.

And what kind of individual rises up then crosses over? It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This kind of individual rises up then crosses over.

And what kind of individual rises up then finds a foothold? It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. This kind of individual rises up then finds a foothold.

And what kind of individual has risen up, crossed over, and gone to the far shore, a brahmin who stands on solid ground? It’s the kind of individual who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This kind of individual has risen up, crossed over, and gone to the far shore, a brahmin who stands on solid ground.

These seven individuals found in the world are like those in water.”

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world. What seven? First, take an individual who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. They’ve realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. This is the first individual.

Next, take an individual who meditates observing impermanence in all conditions. Their defilements and their life come to an end at exactly the same time. This is the second individual.

Next, take an individual who meditates observing impermanence in all conditions. With the ending of the five lower fetters they’re extinguished between one life and the next. … With the ending of the five lower fetters they’re extinguished upon landing. … With the ending of the five lower fetters they’re extinguished without extra effort. … With the ending of the five lower fetters they’re extinguished with extra effort. … With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the seventh individual. These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

“Mendicants, these seven individuals are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world. What seven? First, take an individual who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …”

“First, take an individual who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …”

“One meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. They’ve realized the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements. This is the first individual worthy of offerings.

Next, take an individual who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. Their defilements and their life come to an end at exactly the same time. This is the second individual.

Next, take an individual who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. With the ending of the five lower fetters they’re extinguished between one life and the next. … With the ending of the five lower fetters they’re extinguished upon landing. … With the ending of the five lower fetters they’re extinguished without extra effort. … With the ending of the five lower fetters they’re extinguished with extra effort. … With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the seventh individual. These are the seven individuals who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and are the supreme field of merit for the world.”

“Mendicants, there are these seven qualifications for graduation. What seven? It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future. These are the seven qualifications for graduation.”

So I have heard. At one time the Buddha was staying near Vesālī, at the Sārandada Shrine. Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis: “Licchavis, I will teach you these seven principles that prevent decline. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“And what are the seven principles that prevent decline? As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.

As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed, they can expect growth, not decline.

As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.