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should be associated with, should be cultivated, should be waited upon, even if being pushed away. Which seven? He is dear and pleasing, revered and to be esteemed, a speaker and patient of words, and a speaker of profound discourse, and does not assign to an improper place. Monks, a monk who is a friend, endowed with these seven qualities, should be associated with, should be cultivated, should be waited upon, even if being pushed away." Dear, revered, to be esteemed, a speaker and patient of words; A speaker of profound discourse, and not one who assigns to an improper place. In whom these qualities, are not found in persons here; Such a friend, by one desiring a friend, out of compassion for one's welfare; Even if being destroyed, should be served, such a one. The sixth. 7. The First Discourse on Analytical Knowledge 38. "Monks, a bhikkhu endowed with seven qualities will not long hence, having realized and experienced the four analytical knowledges for himself, dwell therein. Which seven? Here, monks, a bhikkhu understands as it actually is: 'This is the sluggishness of my mind.' He understands as it actually is: 'My mind is internally constricted,' when his mind is internally constricted. He understands as it actually is: 'My mind is externally distracted,' when his mind is externally distracted. For him, feelings arise known, they persist known, they cease known. Perceptions arise known, they persist known, they cease known. Thoughts arise known, they persist known, they cease known. And for him, the sign regarding suitable and unsuitable phenomena, inferior and superior, with their dark and bright counterparts, is well-grasped, well-attended to, well-considered, well-penetrated by wisdom. Monks, a bhikkhu endowed with these seven qualities will not long hence, having realized and experienced the four analytical knowledges for himself, dwell therein." The Seventh. 8. The Second Discourse on Analytical Knowledge 39. "Monks, Sāriputta, endowed with seven qualities, having realized and experienced the four analytical knowledges for himself, dwells therein. Which seven? Here, monks, Sāriputta understands as it actually is: 'This is the sluggishness of my mind.' He understands as it actually is: 'My mind is internally constricted,' when his mind is internally constricted. He understands as it actually is: 'My mind is externally distracted,' when his mind is externally distracted. For him, feelings arise known, they persist known, they cease known. they strike; perceptions are known… thoughts arise, they are known to persist, they are known to pass away; and in his suitable and unsuitable things, in inferior and superior, in dark and bright counterparts, the sign is well-grasped, well-attended to, well-considered, well-penetrated by wisdom. Indeed, monks, endowed with these seven qualities, Sāriputta, having directly known and realized the four analytical knowledges himself, dwells having attained them. The Eighth. 9. The First Discourse on Mastery 40. “Monks, a monk endowed with seven qualities masters his mind, and is not mastered by his mind. Which seven? Here, monks, a monk is skilled in concentration, skilled in attaining concentration, skilled in maintaining concentration, skilled in emerging from concentration, skilled in the welfare of concentration, skilled in the range of concentration, skilled in directing concentration. Indeed, monks, a monk endowed with these seven qualities masters his mind, and is not mastered by his mind.” The Ninth. 10. The Second Discourse on Mastery 41. “Monks, Sāriputta, endowed with seven qualities, masters his mind, and Sāriputta is not mastered by his mind. Which seven? Here, monks, Sāriputta is skilled in concentration, skilled in attaining concentration, skilled in maintaining concentration, skilled in emerging from concentration, skilled in the welfare of concentration, skilled in the range of concentration, skilled in directing concentration. Indeed, monks, Sāriputta, endowed with these seven qualities, masters his mind, and Sāriputta is not mastered by his mind.” The Tenth. 11. The First Discourse on Elaboration 42. Then, indeed, Venerable Sāriputta, having dressed in the morning, and taking his bowl and robe, entered Sāvatthī for alms. Then, indeed, this thought occurred to Venerable Sāriputta – "It's too early to go for alms in Sāvatthī. What if I were to go to the park of the other sect ascetics?" Then the venerable Sāriputta went to the park of the other sect ascetics. Having gone, he exchanged greetings with those other sect ascetics. After exchanging polite and memorable conversation, he sat down to one side. Now at that time, as those other sect ascetics were sitting together, gathered together, this conversation arose among them: "Whoever, friends, practices the pure holy life for a full twelve years, is fit to be called 'a blameless monk'." Then the venerable Sāriputta neither approved nor disapproved of what those other sect ascetics had said. Without approving or disapproving, he rose from his seat and departed, thinking: "I will learn the meaning of this statement in the presence of the Blessed One." Then the venerable Sāriputta, having gone for alms in Sāvatthī, and having returned from his alms round after his meal, went to the Blessed One. Having gone, he paid homage to the Blessed One and sat down to one side. As he sat to one side, the venerable Sāriputta said this to the Blessed One: "Here, venerable sir, in the morning, having dressed and taken my bowl and robe, I entered Sāvatthī for alms. Then, venerable sir, it occurred to me: 'It's too early to go for alms in Sāvatthī. What if I were to go to the park of the other sect ascetics?' Then, venerable sir, I went to the park of the other sect ascetics. Having gone, I exchanged greetings with those other sect ascetics. After exchanging polite and memorable conversation, I sat down to one side. Now at that time, venerable sir, as those other sect ascetics were sitting together, gathered together, this conversation arose among them: 'Whoever..." Indeed, friend, whoever for twelve years fully, purely lives the holy life, is fit to be called a 'blameless monk'. Then I, venerable sir, their speech, those wanderers of other sects, neither approved nor rejected. Without approving, without rejecting, I rose from my seat and departed, thinking, 'I will learn the meaning of this from the Blessed One.' Is it possible, venerable sir, in this Dhamma and Discipline, merely by counting years, to designate a blameless monk? No, Sāriputta, it is not possible in this Dhamma and Discipline, merely by counting years, to designate a blameless monk. There are these seven, Sāriputta, grounds for blamelessness, declared by me, having realized them myself through direct knowledge. Which seven? Here, Sāriputta, a monk is intensely desirous in undertaking training, and in the future, his affection for undertaking training is undiminished. is intensely desirous in investigating the Dhamma, and in the future, his affection for investigating the Dhamma is undiminished. is intensely desirous in the subduing of desires, and in the future, his affection for the subduing of desires is undiminished. is intensely desirous in seclusion, and in the future, his affection for seclusion is undiminished. is intensely desirous in the arousal of energy, and in the future, his affection for the arousal of energy is undiminished. is intensely desirous in mindfulness and discernment, and in the future, his affection for mindfulness and discernment is undiminished. is intensely desirous in the penetration of views, and in the future, his affection for the penetration of views is undiminished. These seven, Sāriputta, are the grounds for blamelessness, declared by me, having realized them myself through direct knowledge. A monk endowed with these seven grounds for blamelessness, Sāriputta, even if he lives the holy life fully and purely for twelve years, is fit to be called a 'blameless monk'. even if for twenty-four years he lives the holy life fully and purely, is fit to be called a 'blameless monk'. even if for thirty-six years he lives the holy life fully and purely... ‘A monk is blameless’— that is enough to say, even if he has lived the holy life for forty-eight years, completely pure, ‘A monk is blameless’— that is enough to say.” The Eleventh. 12. The Second Discourse on the Blameless 43. Thus have I heard: On one occasion the Blessed One was staying at Kosambī, in Ghosita’s Park. Then, in the morning, Venerable Ānanda dressed, and taking his bowl and robe, entered Kosambī for alms. Then it occurred to Venerable Ānanda: “It’s too early to wander for alms in Kosambī. What if I were to go to the park of the other sect ascetics?” Then Venerable Ānanda went to the park of the other sect ascetics. Having gone there, he exchanged greetings with those other sect ascetics. When they had exchanged courteous and amiable talk, he sat down to one side. Now, at that time, among those other sect ascetics, who were gathered and assembled, this discussion arose: “Whoever, friends, lives the holy life for twelve years, completely pure, ‘A monk is blameless’— that is enough to say.” Then Venerable Ānanda neither approved nor disapproved of the statement of those other sect ascetics. Without approving or disapproving, he rose from his seat and departed, thinking: “I will learn the meaning of this statement in the presence of the Blessed One.” Then Venerable Ānanda, having wandered for alms in Kosambī, after his meal, returning from his alms round, went to the Blessed One. Having gone there, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Ānanda said to the Blessed One: “Here, Bhante, in the morning, I dressed, and taking my bowl and robe, entered Kosambī for alms. Then, Bhante, it occurred to me: ‘It’s too early to wander for alms in Kosambī.