English
2. The Chapter on Latent Tendencies 1. The First Sutta on Latent Tendencies 11. "These seven, monks, are latent tendencies. Which seven? The latent tendency of sensual lust, the latent tendency of aversion, the latent tendency of views, the latent tendency of doubt, the latent tendency of conceit, the latent tendency of craving for existence, the latent tendency of ignorance. These, monks, are the seven latent tendencies." The First. 2. The Second Sutta on Latent Tendencies 12. "For the abandoning and eradication of seven latent tendencies, monks, the holy life is lived. Of which seven? For the abandoning and eradication of the latent tendency of sensual lust, the holy life is lived, for the latent tendency of aversion, for the latent tendency of views, for the latent tendency of doubt, for the latent tendency of conceit, for the latent tendency of craving for existence, for the latent tendency of ignorance, for their abandoning and eradication, the holy life is lived. For the abandoning and eradication of these seven latent tendencies, monks, the holy life is lived. When, monks, a monk's latent tendency of sensual lust is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. The latent tendency of aversion is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. The latent tendency of views is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. The latent tendency of doubt is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. The latent tendency of conceit is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. The latent tendency of craving for existence is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. The latent tendency of ignorance is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. This monk, monks, is called one who has cut off craving, unbound the fetters, and by rightly comprehending conceit, has made an end of suffering." The Second. 3. The Sutta on Families 13. "A family, monks, endowed with seven factors, is not fit to be approached, or having approached, not fit to sit with. With which seven? They do not greet with pleasure, they do not salute with pleasure, they do not offer a seat with pleasure, they conceal what they have, they give little even of much, they give coarse even of fine, they give disrespectfully, not respectfully. With these seven factors, monks, a family is not fit to be approached, or having approached, not fit to sit with. With seven factors, monks, endowed a family not gone to, it is fit to go to; having gone to, it is fit to sit down in. With which seven? They greet with pleasantness, they salute with pleasantness, they offer a seat with pleasantness, they do not conceal what is present for him, they give much even if it is much, they give choice even if it is choice, they give respectfully, not disrespectfully. With these seven factors, monks, a family not gone to, it is fit to go to; having gone to, it is fit to sit down in.” The third. 4. Discourse on Persons 14. “These seven persons, monks, are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which seven? One liberated in both ways, one liberated by wisdom, a body-witness, one attained to view, one liberated by faith, a Dhamma-follower, a faith-follower. These seven persons, monks, are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.” The fourth. 5. Discourse on the Water Simile 15. “These seven persons, monks, are like water, existing, found in the world. Which seven? Here, monks, a certain person, once submerged, remains submerged; here, monks, a certain person, having emerged, submerges; here, monks, a certain person, having emerged, stands; here, monks, a certain person, having emerged, observes, looks around; here, monks, a certain person, having emerged, swims across; here, monks, a certain person, having emerged, reaches the firm ground; here, monks, a certain person, having emerged, has crossed over, gone to the far shore, stands on dry land, a brahmin. “And how, monks, is a person, once submerged, one who remains submerged? Here, monks, a certain person is endowed with entirely dark unwholesome qualities. Thus, monks, A person once immersed is indeed immersed. "And how, bhikkhus, does a person emerge and then sink? Here, bhikkhus, a certain person emerges with good faith in wholesome states, with good moral shame in wholesome states, with good moral dread in wholesome states, with good energy in wholesome states, with good wisdom in wholesome states. That faith of his neither stands nor grows, it only declines. That moral shame of his neither stands nor grows, it only declines. That moral dread of his neither stands nor grows, it only declines. That energy of his neither stands nor grows, it only declines. That wisdom of his neither stands nor grows, it only declines. Thus, bhikkhus, does a person emerge and then sink. "And how, bhikkhus, does a person emerge and then stand firm? Here, bhikkhus, a certain person emerges with good faith in wholesome states, with good moral shame in wholesome states, with good moral dread in wholesome states, with good energy in wholesome states, with good wisdom in wholesome states. That faith of his neither declines nor grows, it stands firm. That moral shame of his neither declines nor grows, it stands firm. That moral dread of his neither declines nor grows, it stands firm. That energy of his neither declines nor grows, it stands firm. That wisdom of his neither declines nor grows, it stands firm. Thus, bhikkhus, does a person emerge and then stand firm. "And how, bhikkhus, does a person emerge and then see and look around? Here, bhikkhus, a certain person emerges with good faith in wholesome states, with good moral shame in wholesome states, with good moral dread in wholesome states, with good energy in wholesome states, with good wisdom in wholesome states. With the destruction of the three fetters, he becomes a stream-enterer, not subject to falling, fixed, bound for full enlightenment. Thus, bhikkhus, does a person emerge and then see and look around. "And how, bhikkhus, does a person emerge and then cross over? Here, bhikkhus, a certain person emerges with good faith in wholesome states, with good moral shame in wholesome states, with good moral dread in wholesome states, with good energy in wholesome states, with good wisdom in wholesome states. With the destruction of the three fetters, and with the attenuation of lust, hatred, and delusion, he becomes a once-returner, returning to this world just once. having made an end of suffering. Thus, bhikkhus, a person emerges and sinks back. And how, bhikkhus, does a person emerge and reach firm ground? Here, bhikkhus, a certain person emerges with good faith in wholesome states, with good shame... with good fear of wrongdoing... with good energy... with good wisdom in wholesome states. With the destruction of the five lower fetters, he is an apparitional rebirth, there attaining final Nibbāna, not liable to return from that world. Thus, bhikkhus, a person emerges and reaches firm ground. And how, bhikkhus, does a person emerge and cross over, gone to the far shore, standing on dry land, a brahmin? Here, bhikkhus, a certain person emerges with good faith in wholesome states, with good shame... with good fear of wrongdoing... with good energy... with good wisdom in wholesome states. With the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, he enters and dwells therein. Thus, bhikkhus, a person emerges and crosses over, gone to the far shore, standing on dry land, a brahmin. These, bhikkhus, are the seven persons comparable to water, who are found existing in the world. The Fifth. 6. The Discourse on One Who Contemplates Impermanence 16. These seven persons, bhikkhus, are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Which seven? Here, bhikkhus, a certain person dwells contemplating impermanence in all formations, perceiving impermanence, experiencing impermanence, constantly, continuously, uninterruptedly, resolving his mind upon it, penetrating it with wisdom. With the destruction of the taints... having realized it, he enters and dwells. This, bhikkhus, is the first person worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. Furthermore, bhikkhus, a certain person here in all formations, impermanent He dwells contemplating, perceiving impermanence, experiencing impermanence, constantly, continuously, without interruption, resolving with his mind, penetrating with wisdom. For him, without prior or later, there is the exhaustion of defilements and the exhaustion of life. This, bhikkhus, is the second person worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, the unsurpassed field of merit for the world. Furthermore, bhikkhus, here some person dwells contemplating impermanence in all formations, perceiving impermanence, experiencing impermanence, constantly, continuously, without interruption, resolving with his mind, penetrating with wisdom. He, with the destruction of the five lower fetters, becomes one who attains Nibbāna in the interim... one who attains Nibbāna upon impact... one who attains Nibbāna without exertion...