Sacred Books of the Buddhists
Dialogues of the Buddha
Originally published under the patronage of
His Majesty King Chulālankarana,
King of Siam
by The Pali Text Society, Oxford
 There are Sevens in the Doctrine, friends, which have been perfectly set forth by the Exalted One who  knows, who sees ... Here should there be chanting by all in concord, not wrangling ... for the happiness of devas and men. Which are they?
[7.06][wp][bd] Seven qualities of the good, to wit, knowledge of the Dhamma, of the meaning [contained in its doctrines], knowledge of self, knowledge how to be temperate, how to choose and keep time, knowledge of groups of persons, and of individuals.
[7.07][wp][bd] Seven bases of Arahantship.
Herein, friends, a brother is keenly desirous of entering the training,
and longs to continue doing so.
He feels similarly with regard to insight into the doctrine,
to the suppression of hankerings,
to [the need of] solitude,
to evoking energy,
to mindfulness and perspicacity,
to intuition of the truth.
[7.10][wp][bd] Seven stations of consciousness. There are beings, brethren, who are diverse both in body and in mind, such as mankind, certain devas and some who have gone to an evil doom. This is the first station (or persistence) for [re-born] consciousness. Other beings are diverse of body, but uniform in mind, such as the devas of the Brahma-world, reborn there from [practice here of] first [Jhāna].
Others are uniform in body, diverse in intelligence, such as the Radiant Devas. Others are uniform both in body and in intelligence, such as the All-Lustrous Devas. Others there are who, by having passed wholly beyond all consciousness of matter, by the dying out of the consciousness of sense-reaction, by having turned the attention away from any consciousness of the manifold and become consciousonly of 'space as infinite' are dwellers in the realm of infinite space. Others there are who, by having passed wholly beyond the realm of infinite space and become conscious only of consciousness as infinite are dwellers in the realm of infinite consciousness. Others there are who, having passed wholly beyond the realm of infinite consciousness, and become conscious only that 'there is nothing whatever,' are dwellers in the realm of nothingness. Such are the remaining stations of consciousness.
[7.11][wp][bd] Seven [types of] pesons worthy of offerings, to wit, the freed-both-ways,  the freed by insight, they who have bodily testimony, they who have won  the view, they who are freed by confidence, the followers of wisdom, and the followers of confidence.
[7.14][wp][bd] Seven rules for the pacifying and suppression of disputed questions that have been raised, to wit, the proceeding face-to-face must be performed, the proceeding for the consciously innocent must be performed, the proceeding in the case of those who are no longer out of their mind must be performed, the proceeding on confession of guilt must be carried out, the proceeding by a majority of the Chapter, or the proceeding for the obstinate, or the proceeding by covering over as with grass.
These, friends, are the Double Doctrines perfectly set forth by the Exalted One who knows, who sees. Hereon there should be a chanting byall in concord, not a wrangling, that thus this holy life may persist and be long maintained. That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.
 The Burmese and Siamese printed editions read 'Ariyan Treasures' (ariyadhanān).
 = Vol. II, p. 250
 Niddesa is here defined by B. as equivalent to Arahantship and to be a term borrowed from the Jains, applied by them to one who died within ten years (niddasa vassakāle mataɱ)? of attaining saintship. Its ordinary meaning in commentarial Pali is exposition.
 Cf. below, p. 263, viii (mo: in the next sutta, the Dasuttara Suttanta: "Nine to be brought to pass: the nine perceptions, to wit, perception of ugliness, of death, revulsion from nutriment (physical, sensory, mental, disaffection with everything worldly, impermanence, suffering in impermanence, no-soul in that which suffers, elimination, passionlessness.")
 Cf. 1, II, xviii; Vol. II, p.66.
 Cf. 1, II, xxvi, and pp. 102, 127 of text.
 Viññāṇaṭṭhiti, rendered resting-place of cognition in Vol. II, p. 66
 Two of the Rūpa spheres, 'above' that of the Brahmās, 'below' the Pure Abodes (cf. 5, xvii.). Cf. above, I, 30 f.; III, 26, 82. the last four are the Arūpa devas.
 See above, p. 101. (Sampasādaniva Suttanta: '...unsurpassable is the way in which the Exalted One teaches the Norm concerning the classification of individuals...")
 'They continue sedent, in the sense of something not got rid of,' is B.'s definition of anussaya's.
 See Vin. Texts I, 68, where illustrative references are given in the Cullavagga (ibid., Vol. III).