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- Howling Fafnir III is the seventh chapter of the Unlimited Fafnir manga series. It was published in the second manga volume.
- Revenge as a Trio! is the 7th chapter of Hiro Mashima's Rave Master. Haru saves Plue from the barbaric dog race the latter had been forced to participate in, only to be confronted and overwhelmed by Georco. Elie, in an attempt to bring Plue back on the track to win the race, becomes somewhat violent, managing to inadvertently rescue Haru as well.
- Christmas is coming and Takenaga, Yuki and Ranmaru all have dates planned and Kyohei is going to work, leaving Sunako all by herself. Sunako gets attacked by a serial rapist and Kyohei saves her. Sunako beats the rapist up and Kyohei calls the police. Afterwards Takenaga, Yuki and Ranmaru get home and then celebrate Christmas together.
- "Chapter 7" is the seventh issue of Adventures of Supergirl. It was released on April 18th, 2016.
- A Letter from the Past (2)(過去からの手紙 その②Kako kara no Tegami Sono 2), originally The Vow to the Father(父への誓いChichi e no Chikai) in the WSJ release, is the seventh chapter of the JoJo's Bizarre Adventure manga. It is also the seventh chapter of Phantom Blood.
- Rem is the seventh chapter of the Trigun manga. It's also the final chapter of the initial three part Tokuma Shoten release.
- Chapter 7 berjudul "Sahabat" .
- Chapter 7 is titled "Friends".
- Chapter 7 of the manga.
- Game II is the 7th chapter of Liar Game.
- Yuuri and Wolfram ride towards the town and see that it is on fire. Adalbert comes up and stops them. He uses Houjutsu to put all of the mazoku to sleep but because Wolfram is really strong it only stuns him. Adalbert tries to convince Yuuri to go with him and not trust the mazoku but Wolfram overcomes the spell and yells that he should trust Adalbert because he is a mazoku who betrayed them. Wolfram tells Yuuri to just go with Adalbert since it doesn't seem like he will hurt him and so Yuuri gets off the horse and then smacks it so Wolfram and his troupes ride off. Adalbert realizes that he has already joined the Mazoku and so he tries to kill him but a kotsuhizoku flies down to protect him. Conrad and Wolfram then ride up to save him.
- Ryusuke and Chiba meet up with Taira and head to a studio to have a recording session together. Meanwhile back at the pool, Maho gives Koyuki a necklace with a guitar pick pendant. The guitar pick was used by Eddie of Dying Breed. Later on, Taira meets up with Eiji and tells him that he's joining Ryusuke's band. Taira says that Ryusuke's band has the 'magic' he's been looking for. The story moves forward to September. Koyuki is feeling confident with his life now. A new music teacher is at his school. Her name is Momoko Ogasawara, but she asks the students to call her, Momo-chan. As Koyuki and Tanabe leave school, they see Momoko sitting alone and crying. She is distressed that none of the students want to listen to her and she wants to quit. Momoko mentions that she's in charge of the Choir Contest at the festival this year and would like Koyuki to 'lead the troops', since he's such a good singer. The next day, the students in Momoko's class won't sing the song she asks them to sing. Koyuki tells the other students to take it seriously. None of the students listen to him. Koyuki tries passing out the music sheets so that the other students can learn the song. Another student rips a sheet in half and tells Koyuki to do it himself. This student is Masaru Hyodo, he has control over most of Koyuki's classmates. Tanabe warns Koyuki about him as they leave school. Izumi spots Koyuki and joins him. She tells him that Ryusuke's band name is BECK. Hyodo is watching their conversation from one of the windows of the school. Hyodo decides Koyuki is getting too full of himself. Meanwhile, Izumi advises Koyuki to quit the Music Club. The day before the festival, Koyuki checks on the Music Club, but finds no one practicing. He spots a guitar and picks it up. Hyodo and a group of his friends find him in the room and ask him what he's doing touching someone else's guitar. Koyuki apologizes and admits that he's never played a Jaguar before. Hyodo tells him to play the guitar. Koyuki tries to play the guitar, but finds it hard to play. Hyodo and his friends laugh at his efforts. One of Hyodo's friends ask how long Koyuki's been practicing. He then insults Mr. Saitou. Koyuki says that he doesn't mind getting picked on but no one can insult Mr. Saitou and that he should take it back. The other guy attacks Koyuki instead, causing the guitar to fall and chip. Hyodo asks Koyuki if he knows whose guitar that is. He then leads Koyuki to watch a fight behind the school. A student named Rikiya Kitazawa is beating up another student. Hyodo tells Koyuki that the guitar is Rikiya's and that this fight was over video games. He tells Koyuki to imagine what's going to happen when he finds out about the guitar. Hyodo promises not to tell Rikiya if Koyuki does what he asks. Later on, Koyuki meets up with Maho and they go to a fast food joint. Maho notices that Koyuki is hungry and gives him her french fries. Koyuki had paid for Hyodo's lunch that day and didn't have money to buy his own. Maho takes Koyuki to the studio where Ryusuke's band is practicing but Koyuki is nervous about Ryusuke seeing him. They have the drummer, Togo, from Ryusuke and Eiji's old band. Koyuki runs out of the studio, determined to try his best.
- This is the 7th episode of unOrdinary.
- Linked Worlds is the 7th chapter in Tsubasa: Reservoir Chronicle.
- Chapter 7 is the seventh chapter of the manga Cardcaptor Sakura, forming the second chapter of Volume 2.
- The Wizard's Weakness is the 7th chapter in Hiro Mashima's Fairy Tail. The battle between the Vanish Brothers and Natsu is about to begin. The brothers, who state that they are the best in dealing with Fire Mages, spell trouble for Natsu. Meanwhile, Lucy reads DAYBREAK and discovers its secrets, but Everlue appears and demands her to spill the secret.
- Respective Reasons (それぞれの理由, Sorezore no Riyū) is the 7th chapter of the Hunter × Hunter manga, written and illustrated by Yoshihiro Togashi.
- In a flashback in the village before the events of the previous chapter, the villagers murmur about a strange man. They recognize he’s giving off a strange aura and tell Wandra about him. The dark skinned man is taller than the people of the village. Wandra shows up with an escort of females. She introduces herself and asks the intentions of the newcomer. He politely accepts her introduction and introduces himself as Edan, serving King Edwin of Theodore. His country wishes to form an alliance with the master of Adat. Wandra responds that they have no intention of forming an alliance. The chapter shows a map and explains the political situation of the region. She tells Edan to go back as she turns and begins to walk away. He replies that he knew she would say that and tells her the reason he was sent over was to change her mind. He opens his clenched and a spark pops into a flame above his palm. She turns around worried as glowing orbs float around Edan and he closes the distance between them. He reiterates Theodore’s demands and Wandra cringes. Out of the air, Sir Henry jumps down towards Edan while yelling “Who do you think you’re threatening?” He deflects Edan’s magic attacks with his sword and lands with a boom. A branch of the tree behind him is burning from the result of the attack. Sir Henry shames Edan for attempting to hurt an unarmed woman. He raises his sword in guard. Edan mocks his defense and tells him that he can’t buy much time. He ignites his hand. Sir Henry says that he talks too much and Edan replies that talking doesn’t alter his strength. He charges at Sir Henry who slashes at him. He then launches an explosive fire attack pushing Sir Henry back. Edan’s hand glows yellow as he charges a lethal attack. Sir Henry’s plants his sword into the ground and kicks Edan’s glowing hand. Edan braces his arm to block and lands on the ground. The chapter ends with Edan smirking.
- The Three Heroes is the 7th chapter of Lost Fable. Gregori orders his gargantuan ogre to destroy everyone and the entire town, but Talon stands up against the monster and attacks it with Zane and Runa following. After they defeat it, Talon easily defeats Gregori with a single punch and claim victory.
- Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Milindapanha >> Book IV. The Solving of Dilemmas - Chapter 7 Translated by T. W. Rhys Davids 1. 'Venerable Nâgasena, the Blessed One said: "Live, O brethren, devoted to and taking delight in that which has no Papañkas (none of those states of mind which delay or obstruct a man in his spiritual growth )." 'What is that which has no Papañkas?' 'The fruit of Conversion has no Papañkas, O king, the fruit of that stage of the Path in which those live who will be only once, or not all reborn, the fruit of Arahatship has no Papañkas.' 'But if that be so, Nâgasena, then why do the brethren concern themselves with recitation of, with asking questions about the discourses, and the pieces in mixed prose and verse, and the expositions, and the poems, and the outbursts of emotion, and the passages beginning "Thus he said," and the birth-stories, and the tales of wonder, and the extended treatises ? Why do they trouble themselves about new buildings about gifts and offerings to the order?' 2. 'They who do all these things, O king, are working towards attainment of freedom from the Papañkas, (that is of Arahatship ). For whereas, O king, all those of the brethren who are pure by nature, those upon whose hearts an impression has been left by good deeds done in a former birth , can (get rid of the Papañkas, can) become Arahats, in a moment--those on the other hand whose minds are much darkened by evil can only become Arahats by such means as these. 3. 'Just, O king, as while one man who has sown a field and got the seed to grow can, by the exertion of his own power, and without any rampart or fence, reap the crop--whereas another man when he has got the seed to grow must go into the woods, and cut down sticks and branches and make a fence of them, and thus only reap the crop--in the same way those who are pure by nature, upon whose hearts an impression has been left by good deeds done in a former birth, can, in a moment, become Arahats, like the man who gathers the crop without a fence. But those, on the other hand, whose minds are darkened by the evil they have done can only become Arahats by such means as these--like the man who can only reap his crop if he builds the fence. 4. 'Or just, O king, as there might be a bunch of fruits on the summit of a lofty mango tree. Then whoever possesses the power of Iddhi could take those fruits , but whoever had not, he would have first to cut sticks and creepers and construct a ladder, and by its means climb up the tree and so get at the fruit. In the same way those who are by nature pure, and upon whose hearts an impression has been left by good deeds done in a former birth, may attain, in a moment, to Arahatship, like the man getting the fruit by the power of Iddhi. But those, on the other hand, whose minds are darkened by the evil they have done can only become Arahats by such means as these, like the man who only gets the fruit by means of the ladder he has made. 5. 'Or just, O king, as while one man who is clever in business will go alone to his lord and conclude any business he has to do, another man, rich though he may be, must by his riches bring others to his service, and by their help get the business done--and it is for the business' sake that he has to seek after them. In the same way those who are by nature pure, upon whose hearts an impression has been left by good deeds done in a former birth, may reach, in a moment, to the attainment of the Six Transcendent Qualities , like the man who does the business alone by himself Whereas those brethren whose minds are darkened by the evil they have done can only by such means as these realise the gains of renunciation, like the man who through others' help brings his business to the desired end. 6. 'For recitation is of great good, O king, and asking questions, and superintending building work, and seeing to gifts and offerings is of great good--each of them to one or other of the spiritual objects which the brethren seek to obtain. just, O king, as there might be some one of the ministers or soldiers or messengers or sentries or body-guards or attendants who was especially serviceable and useful to the king, but when he had any business given him to do they would all help him--just so are all these things of assistance when those objects have to be attained. When all men, O king, shall have become by nature pure, then will there be nothing left for a teacher to accomplish. But so long as there is still need of discipleship , so long will even such a man, O king, as the Elder Sâriputta himself (though he had attained to the summit of wisdom by reason of his having been, through countless ages, deeply rooted in merit), yet find it impossible, without discipleship, to attain to Arahatship . Therefore is it, O king, that hearing (the Scriptures) is of use, and recitation of them, and asking questions about them. And therefore is it that those also who are addicted to these things, becoming free from the obstacles thereto, attain to Arahatship .' 'Right well have you made me understand this puzzle, Nâgasena. That is so, and I accept it as you say. [Here ends the dilemma as to the obstacles.] [DILEMMA THE SIXTY-SECOND. THE LAY ARAHAT.] 7. 'Venerable Nâgasena, your people say: "Whosoever has attained, as a layman, to Arahatship, one of two conditions are possible to him, and no other--either that very day he enters the Order, or he dies away, for beyond that day he cannot last ." 'Now if, Nâgasena, he could not, on that day, procure a teacher or preceptor, or a bowl and set of robes , would he then, being an Arahat, admit himself, or would he live over the day, or would some other Arahat suddenly appear by the power of Iddhi and admit him, or would he die away?' 'He could not, O king, because he is an Arahat, admit himself. For any one admitting himself to the Order is guilty of theft . And he could not last beyond that day. Whether another Arahat should happen, or not, to arrive, on that very day would he die away.' 'Then, Nâgasena, by whatever means attained, the holy condition of Arahatship is thereby also lost, for destruction of life is involved in it.' 8. 'It is the condition of laymanship which is at fault, O king. In that faulty condition, and by reason of the weakness of the condition itself, the layman who, as such, has attained to Arahatship must either, that very day, enter the Order or die away. That is not the fault of Arahatship, O king. It is laymanship that is at fault, through not being strong enough. 'Just, O king, as food, that guards the growth and protects the life of all beings, will, through indigestion, take away the life of one whose stomach is unequal to it, whose internal fire is low and weak--just so if a layman attains Arahatship when in that condition unequal to it, then by reason of the weakness of the condition he must, that very day, either enter the Order or die away. 'Or just, O king, as a tiny blade of grass when a heavy rock is placed upon it will, through its weakness, break off and give way--just so when a layman attains Arahatship, then, unable to support Arahatship in that condition, he must, that very day, either enter the Order or die away. 'Or just, O king, as a poor weak fellow of low birth and little ability, if he came into possession of a great and mighty kingdom, would be unable to support the dignity of it --just so if a layman attains to Arahatship, then is he unable, in that condition, to support it. [266] And that is the reason why he must, on that very day, either enter the Order or die away.' 'Very good, Nâgasena! That is so, and I accept it as you say.' [Here ends the dilemma as to the lay Arahat.] [DILEMMA TEE SIXTY-THIRD. THE FAULTS OF THE ARAHAT.] 9. 'Venerable Nâgasena, can an Arahat be thoughtless ?' 'The Arahats, O king, have put thoughtlessness far from them. They are never inadvertent.' 'But can an Arahat be guilty of an offence?' 'Yes, O king.' 'In what respect?' 'In the construction of his cell , or in his intercourse (with the other sex) , or in imagining the wrong time (for the midday meal) to be the right time , or when he has been invited (to a meal ) forgetting the invitation, or in taking to be "left over " food which has not been left over.' 'But, venerable Nâgasena, your people say: "Those who commit offences do so from one of two reasons, either out of carelessness or out of ignorance ." 'Now, is the Arahat careless that he commits offences?' 'No, O king.' 'Then if the Arahat commits offences, and yet is not careless, he must be capable of thoughtlessness.' 'He is not capable of thoughtlessness, and yet the Arahat may be guilty of offences.' 'Convince me then by a reason. What is the reason of this?' 10. 'There are two kinds of sins, O king--those which are a breach of the ordinary moral law, and those which are a breach of the Rules (of the Order). And what is a breach of the ordinary moral law? The ten modes of evil action (killing, theft, unchastity, lying, slander, harsh language, frivolous talk, covetousness, malice, and false doctrine). These things are against the moral law. And what is a breach of the Rules? Whatever is held in the world as unfitting and improper for Samanas, but is not wrong for laymen--things concerning which the Blessed One laid down rules for his disciples, not to be transgressed by them their lives long. Eating after sunturn, O king, is not wrong to those in the world, but is wrong to those in the religion (the Order) of the Conquerors. Doing injury to trees and shrubs is no offence in the eyes of the world, but it is wrong in the religion. The habit of sporting in the water is no offence to a layman, but it is wrong in the religion. And many other things of a similar kind, O king, are right in the world, but wrong in the religion of the Conquerors. This is what I mean by a breach of the Rules. Now the Arahat (he in whom the Great Evils are destroyed) is incapable of sinning against whatever is moral law, but he may unawares be guilty of an offence against the rules of the Order. It is not within the province of every Arahat to know everything, nor indeed in his power. He may be ignorant of the personal or family name of some woman or some man. He may be ignorant of some road over the earth. But every Arahat would know about emancipation, and the Arahat gifted with the six modes of transcendental knowledge would know what lies within their scope, and an omniscient Tathâgata, O king, would know all things.' 'Very good, Nâgasena! That is so, and I accept it as you say.' [Here ends the dilemma as to the faults of the Arahat.] [DILEMMA THE SIXTY-FOURTH. WHAT IS, BUT NOT IN THE WORLD. 11. 'Venerable Nâgasena, there are to be seen in the world Buddhas, and Pakkeka-Buddhas, and disciples of the Tathâgatas, and sovran overlords, and kings over one country, and gods and men;--we find rich and poor, happy and miserable;--we find men who have become women, and women who have become men--there are good deeds and evil, and beings experiencing the result of their virtue or their vice;--we find creatures born from eggs, and in the water, and in sediment, or springing into life by the mere apparitional birth; creatures without feet, bipeds and quadrupeds, and creatures with many feet;--we find Yakkhas and Rakkhasas, and Kumbhandas, and Asuras, and Dânavas, and Gandhabbas, and Petas and Pisâkas, and Kinnaras, and Mahoragas, and Nâgas and Supannas , and magicians and sorcerers;--there are elephants, and horses, and cattle, and buffaloes, and camels, and asses, and goats, and sheep, and deer, and swine, and lions, and tigers, and leopards, and bears, and wolves, and hyenas, and dogs, and jackals, and many kinds of birds;--there is gold and silver, and the pearl, and the diamond, and the chauk, and rock, and coral, and the ruby, and the Masâra stone, and the cat's-eye, and crystal, and quartz, and iron ore , and copper, and brass , and bronze;--there is flax, and silk, and cotton, and hemp , and wool;--there is rice, and paddy, and barley, and millet, and kudrûsa grain, and beans , and wheat, and oilseed, and vetches;--there are perfumes prepared from roots, and sap, and pith, and bark, and [268] leaves, and flowers, and fruit, and of all other sorts;--we find grass, and creepers, and shrubs, and trees, and medicinal herbs, and forests, and rivers, and mountains, and seas, and fish, and tortoises,--all is in the world. Tell me, Sir, what there is, then, which is not in the world.' 12. 'There are three things, O king, which you cannot find in the world. And what are the three? That which, whether conscious or unconscious, is not subject to decay and death--that you will not find. That quality of anything, (organic or inorganic), which is not impermanent--that you will not find. And in the highest sense there is no such thing as being possessed of being .' 'Very good, Nâgasena! That is so, and I accept it as you say.' [Here ends the puzzle as to what is not in the world.] [DILEMMA THE SIXTY-FIFTH. THINGS WITHOUT A CAUSE.] 13. 'Venerable Nâgasena, there are found beings in the world who have come into existence through Karma, and others who are the result of a cause, and others produced by the seasons . Tell me--is there any thing that does not fall under any one of these three heads?' ' There are two such things, O king. And what are the two? Space, O king, and Nirvâna.' 'Now do not spoil the word of the Conquerors, Nâgasena, nor answer a question without knowing what you say!' 'What, pray, is it I have said, O king, that you should address me thus?' 'Venerable Nâgasena, that is right what you said in respect of space. But with hundreds of reasons did the Blessed One proclaim to his disciples the way to the realisation of Nirvâna. And yet you say that Nirvâna is not the result of any cause!' 'No doubt, O king, the Blessed One gave hundreds of reasons for our entering on the way to the realisation of Nirvâna. But he never told us of a cause out of which Nirvâna could be said to be produced.' 14. 'Now in this, Nâgasena, we have passed from darkness into greater darkness, from a jungle into a denser jungle, from a thicket into a deeper thicket--inasmuch as you say there is a cause for the realisation of Nirvâna, but no cause from which it can arise. If, Nâgasena, there be a cause of the realisation of Nirvâna, then we must expect to find a cause of the origin of Nirvâna. just, Nâgasena, as because the son has a father, therefore we ought to expect that that father had a father--or because the pupil has a teacher, therefore we ought to expect that the teacher had a teacher--or because the plant came from a seed, therefore we ought to expect that the seed too had come from a seed --just so, Nâgasena, if there be a reason for the realisation of Nirvâna, we ought to expect that there is a reason too for its origin,--just as if we saw the top of a tree, or of a creeper, we should conclude that it had a middle part, and a root.' 'Nirvâna, O king, is unproduceable, and no cause for its origin has been declared.' 'Come now, Nâgasena, give me a reason for this. Convince me by argument, so that I may know how it is that while there is a cause that will bring about the realisation of Nirvâna, there is no cause that will bring about Nirvâna itself.' 15. 'Then, O king, give ear attentively, and listen well, and I will tell you what the reason is. Could a man, O king, by his ordinary power, go up from hence to the Himâlaya, the king of mountains?' 'Yes, Sir, he could.' 'But could a man, by his ordinary power, bring the Himâlaya mountains here?' 'Certainly not, Sir.' 'Well! therefore is it that while a cause for the realisation of Nirvâna can be declared, the cause of its origin can not. And could a man, O king, by his ordinary power cross over the great ocean in a ship, and so go to the further shore of it?' 'Yes, Sir, he could.' 'But could a man by his ordinary power bring the further shore of the ocean here?' 'Certainly not, Sir.' 'Well! so is it that while a cause for the realisation of Nirvâna can be declared, the cause of its origin can not. And why not? Because Nirvâna is not put together of any qualities.' 16. 'What, Sir! is it not put together?' 'No, O king. It is uncompounded, not made of anything. Of Nirvâna, O king, it cannot be said that it has been produced, or not been produced, or that it can be produced , that it is past or future or present, that it is perceptible by the eye or the ear or the nose or the tongue, or by the sense of touch.' 'But if so, Nâgasena, then you are only showing us how Nirvâna is a condition that does not exist . There can be no such thing as Nirvâna.' 'Nirvâna exists, O king. And it is perceptible to the mind. By means of his pure heart, refined and straight, free from the obstacles , free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvâna.' 17. 'Then what, Sir, is Nirvâna? Such a Nirvâna (I mean) as can be explained by similes . Convince me by argument how far the fact of its existence can be explained by similes.' 'Is there such a thing, O king, as wind?' 'Yes, of course.' 'Show it me then, I pray you, O king--whether by its colour, or its form, whether as thin or thick, or short or long!' 'But wind, Nâgasena, cannot be pointed out in that way . It is not of such a nature that it can be taken into the hand or squeezed. But it exists all the same.' 'If you can't show me the wind, then there can't be such a thing.' 'But I know there is, Nâgasena. That wind exists I am convinced , though I cannot show it you.' 'Well! just so, O king, does Nirvâna exist, though it cannot be shown to you in colour or in form .' 'Very good, Nâgasena! That is so, and I accept it as you say.' [Here ends the dilemma as to Nirvâna.] [DILEMMA THE SIXTY-SIXTH. MODES OF PRODUCTION.] 18. 'Venerable Nâgasena, what are they who are said, in this connection, to be "Karma-born," and "cause-born," and "season-born"? And what is it that is none of these?' 'All beings, O king, who are conscious, are Karma-born (spring into existence as the result of Karma). Fire, and all things growing out of seeds, are cause-born (the result of a pre-existing material cause). The earth, and the hills, water, and wind--all these are season-born (depend for their existence on reasons connected with weather). Space and Nirvâna exist independently alike of Karma, and cause, and seasons. Of Nirvâna, O king, it cannot be said that it is Karma-born or cause-born or season-born; that it has been, or has not been, or can be produced, that it is past or future or present, that it is perceptible by the eye or the nose or the ear or the tongue or by the sense of touch. But it is perceptible, O king, by the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirvâna.' 'Well has this delightful puzzle, venerable Nâgasena, been examined into, cleared of doubt, brought into certitude. My perplexity has been put an end to as soon as I consulted you, O best of the best of the leaders of schools!' [Here ends the dilemma as to modes of production.] [DILEMMA THE SIXTY-SEVENTH. DEAD DEMONS.] 19. 'Venerable Nâgasena, are there such things as demons (Yakkhâ) in the world?' 'Yes, O king.' 'Do they ever leave that condition' (fall out of that phase of existence)? 'Yes, they do.' 'But, if so, why is it that the remains of those dead Yakkhas are never found, nor any odour of their corpses smelt? ' ' Their remains are found, O king, and an odour does arise from their dead bodies. The remains of bad Yakkhas can be seen in the form of worms and beetles and ants and moths and snakes and scorpions and centipedes, and birds and wild beasts.' 'Who else, O Nâgasena, could have solved this puzzle except one as wise as you!' [Here ends the dilemma as to dead demons.] [DILEMMA THE SIXTY-EIGHTH. THE METHOD OF PROMULGATING THE RULES.] 20. 'Venerable Nâgasena, those who were teachers of the doctors in times gone by--Nârada , and Dhammantari , and Angîrasa , and Kapila , and Kandaraggisâma, and Atula, and Pubba Kakkâyana --all these teachers knowing thoroughly, and of themselves, and without any omission, the rise of disease and its cause and nature and progress and cure and treatment and management --each of them composed his treatise en bloc, taking time by the forelock, and pointing out that in such and such a body such and such a disease would arise. Now no one of these was omniscient. Why then did not the Tathâgata, who was omniscient, and who knew by his insight of a Buddha what would happen in the future, determining in advance that for such and such an occasion such and such a rule would be required, lay down the whole code of rules at once; instead of laying them down to his disciples from time to time as each occasion arose, when the disgrace (of the wrong act) had been already noised abroad, when the evil was already wide spread and grown great, when the people were already filled with indignation ?' 21. 'The Tathâgata, O king, knew very well that in fulness of time the whole of the hundred and fifty Rules would have to be laid down to those men. But the Tathâgata, O king, thought thus: "If I were to lay down the whole of the hundred and fifty Rules at once the people would be filled with fear , those of them who were willing to enter the Order would refrain from doing so, saying, 'How much is there here to be observed! how difficult a thing is it to enter religion according to the system of the Samana Gotama'--they would not trust my words, and through their want of faith they would be liable to rebirth in states of woe. As occasion arises therefore, illustrating it with a religious discourse, will I lay down, when the evil has become manifest, each Rule."' 'A wonderful thing is it in the Buddhas, Nâgasena, and a most marvellous that the omniscience of the Tathâgata should be so great. That is just so, venerable Nâgasena. This matter was well understood by the Tathâgata--how that hearing that so much was to be observed, men would have been so filled with fear that not a single one would have entered religion according to the system of the Conquerors. That is so, and I accept it as you say .' [Here ends the dilemma as to the method in which the Rules were laid down.] [DILEMMA THE SIXTY-NINTH. THE HEAT OF THE SUN] 22. 'Venerable Nâgasena, does this sun always burn fiercely, or are there times when it shines with diminished heat?' 'It always burns fiercely, O king, never gently.' 'But if that be so, how is it that the heat of the sun is sometimes fierce, and sometimes not ?' 23. 'There are four derangements , O king, which happen to the sun, and affected by one or other of these its heat is allayed. And what are the four? The clouds, O king, and fog , and smoke , and eclipses --these are the four derangements which happen to the sun, and it is when affected by one or other of these that its heat is allayed.' 'Most wonderful, Nâgasena, and most strange that even the sun, so transcendent in glory, should suffer from derangement-how much more then other, lesser, creatures. No one else could have made this explanation except one wise like you!' [Here ends the dilemma as to the heat of the sun.] [DILEMMA THE SEVENTIETH. THE SEASONS.] 24. 'Venerable Nâgasena, why is it that the heat of the sun is more fierce in winter than in summer?' 'In the hot season, O king, dust is blown up into clouds, and pollen agitated by the winds rises up into the sky, and clouds multiply in the heavens, and gales blow with exceeding force. All these crowded and heaped together shut off the rays of the sun, and so in the hot season the heat of the sun is diminished. But in the cold season, O king, the earth below is at rest, the rains above are in reserve , the dust is quiet, the pollen wanders gently through the air, the sky is free from clouds, and very gently do the breezes blow. Since all these have ceased to act the rays of the sun become clear, and freed from every obstruction the sun's heat glows and burns. This, O king, is the reason why the heat of the sun is more fierce in winter than in summer. 'So it is when set free from the obstacles besetting it that the sun burns fiercely, which it cannot do when the rains and so on are present with it.' ['Very good, Nâgasena! That is so, and I accept it as you say .'] [Here ends the dilemma of the seasons .] Here ends the Seventh Chapter .
- Memory is the 7th chapter of Kazue Katō's Ao no Exorcist. With the debacle being revealed to have been the Exwire Examination, the students are put on edge with the results pending; Yukio, however, becomes more transfixed on Igor Neuhaus' reckless endangerment of Rin and the other students. Later on, Igor attacks Rin, but Yukio takes the necessary measures to prevent his brother's untimely murder. Taking their battle to the roof of their dormitory, Rin, with his choice words, forces a retreat from a badly wounded Igor. The next day, Mephisto reveals that everyone is to become an Exwire and takes them all out to dinner; during the meal, he calls his brother, Amaimon, and demands that he come and help him with Rin's growth, as Igor's work was unsatisfactory.
- Chapter 7 is the seventh chapter of Nana and the third in volume three.
- Francis wins a major battle, but doesn't pause to rest on his laurels. Peter must face his past. Stamper hushes a secret.
- The seventh chapter of Critical Role begins after the destruction of the Chroma Conclave. With the major threat taken care of, Vox Machina sets out to tie up some loose ends, including the final leg of Keyleth's Aramenté and the ever-present threat of Hotis's return.
- Igarashi Tora is the 7th chapter of the Kaichou wa Maid-Sama! Manga.
- Chapter 7 may refer to following things;
* Seventh Night: the seventh chapter of the first manga series based on Darker than Black.
* Chapter 7. On The Tower: the seventh chapter of the Darker than Black: Shikkoku No Hana manga series.
- Deception (欺罔, Kimō) is the seventh chapter in Tokyo Ghoul.
- Wind, then Flame is the seventh chapter of the series.
- Chapter 7: Raging Rhydon (also known as VS. Rhydon) is the 7th chapter in the RGB Arc of Hidenori Kusaka's Pokémon Adventures.
- The Bone-Eater's Well is the 7th chapter of the InuYasha manga.
- Rodea goes to the arena as Orthos asked, but no one is there when he reaches it. He accidentally activates a trap, then disarms it. Orthos then shows up to battle Rodea. As they fight, Orthos realizes that Rodea has lost his memories. Orthos is defeated. He doesn't understand why Rodea is fighting for Garuda, as his programming would not allow him to follow such an order. Rodea then remembers that he wasn't given an order; instead, he made a promise to protect Garuda, though he can't remember who he made that promise to (unlike Orthos, who knows who it was). At that moment, Rodea also remembers Orthos's name. Still damaged, Orthos explains that his name was given by Emperor Geardo, while Rodea was named by "her". Orthos claims he was jealous of Rodea's name before he falls down and shuts down. Ion enters the arena to meet Rodea. Rodea seems troubled by the events, but doesn't want to dwell on it, and wants to go to the next Chronos Tower.
- Half-beard lowered the binoculars from his face, cursing under his breath as his eyepatch flicked back into his face from the extraneous eyepiece it had been sucked into. “Need to invest in a telescope one of these days,” he muttered. “Well?” the red-caped, resurrected Serling – only it wasn’t Serling, not really – shouted from his vantage point atop a ruined city wall, where he leaned against his enormous sword. “What of our foe’s flight? Is he within your mechanism’s range, or shall we forfeit our pursuit?” The pirate shook his head. “No sign of Frozone, but, well… even from where you’re standing, you can see all the other crazy shit that’s happening out there.” The warrior shielded his eyes from the sun and squinted into the distant horizon. Sure enough, the stretching deserts that had been so tranquil, smooth, and dead had become blotched with dark woods and faintly shimmering streams. Stranger still, great structures of classical design seemed to be half-sunken in the sands, still rising from the depths. But none of it was strange to the Blade. He hopped down to join Half-beard along the outskirts of the ghost town, itself now being crawled over by powerful vines. “It’s natural that they should escape so effortlessly,” he spoke, slightly muffled by the violent scarf tied around his face. “They are intimately familiar with this terrain; moreso, in fact, with each hour’s passage. In that, at least, they are the same as me.” “Uh, hey, thanks for savin’ my ass from that thing, you know, the monster with the ice magic an’ such,” said the mercenary. Blade caught the implicit question. “What we fought is named a Sentinel. It is a minion of the forces your party awoke in the chasms of Hiskor, created by the magics of that darkest god to patrol his kingdom as he shakes off his splintering shackles.” Half-beard raised an eyebrow and stared hard at the face that had once been his friend’s. “I should start from the beginning,” Blade sighed. “This land has been home to a powerful presence known only as the Animator since the early days of mankind… the days in which this sword that houses me was forged. In those days this land of Tuzosia was a paradise, simply because it was willed so by the immense divine power dwelling there. People flocked to his side, worshipping him in the temple he constructed for this purpose. The being’s true nature evaded all.” “Once enough became ensnared by the web of his religion the Animator’s generosity gave way to harsh demands and vicious punishments. He declared that the needs of his followers concerned him not, demanding heavy tributes of wealth and flesh and soul. At last the people grew weary of toiling before their ethereal master and fled from his capital city at Hiskor.” “Abandoned by all but his most mindless and faithful acolytes, the proud god became consumed by bitterness and hatred. Burning with contempt for all life, the Animator began his eternal campaign to sponge it from his kingdom, the borders of which he immediately sought to expand. He mutilated his remaining servants, transforming them into monsters of elemental magics which he ushered out into the lands surrounding his deserted kingdom.” “Those’d be the guys we were just fighting, then,” Half-beard added, shivering as he remembered the icy foe they had sent running earlier. “I still ain’t sure of how his is supposed to work, though. Why did taking the Animadversionite set all this back into motion?” “Yes, I’m getting to that… you’ll have to excuse me, I’m a bit long-winded in my narrations,” Blade admitted. “An army existed with power enough to repel the god’s advances. Joining forces at the newly founded Temple of Pikhal not far beyond the Animator’s borders, they managed to fell the Sentinels and reach Hiskor, where they managed to defeat their old oppressor.” “But the Animator didn’t die. As we would later learn, he is only vulnerable to his own magic, and all the best the sorcerers of Pikhal could do was cast his still living form into the realm of the dead. Undeterred, he gathered forces from among the damned to force a manifestation of his strength beyond the barrier between worlds – the crystal power known as Animadversionite. When that power was claimed by a living man he would be able to tear open the gate of the pit and work his way up into the world of the living once more.” “So you’re sayin’ that’s what we did?” Half-beard asked with a grimace. “It was our tiny band of mortal explorers what awakened this god o’ yours at last after these many years?” The red-caped ancient shrugged. “Well, it’s not the first time this has happened. Every couple of centuries some unknowing quester stumbles upon the ruins of Hiskor and takes a piece of the Animadversionite, starting a globe-spanning empire that needs to be put down by the combined forces of light. Then the portal to the land of the dead must be sealed once more, with the Animator safely behind it.” The pirate scratched his head. “Now hold on a second, Edge was the one who stole the crystal… are you saying that he’s going to try and take over the world?’ “I don’t know,” Blade replied. “If the past wars would hold as a reference, he would have already started his conquest months ago. Something is different this time… perhaps it’s due to the involvement of interlopers in your discovery, or a new strategy being employed by the Animator, or maybe it’s simply that the Animator recognizes that there is no substantial army of light left to challenge him… but for whatever reason, the events are not transpiring in their usual fashion. Our old solutions are useless here.” The pirate shook his head, struggling to make sense of the mythological jargon. “Now wait just a second, you asked me to help you stop apocalypse, right? Why is it sounding more and more like you have no idea of how to do that? Damnit! Why the hell are you even telling me all of this?!” The other warrior furrowed his brow and crossed his arms. “Nothing is certain these days, true, but that is not to say that all hope has been lost. The temple at Pikhal still stands, though its power has greatly waned. And then there is the Easter order of shadow warriors which I helped to found during the last war, some six hundred years ago. We will have to trust in the serendipity of receiving aid from these and other sources as we face the tides of demonic influence and human corruption ahead of us.” A loud, deliberate cough sounded from within the mouth of the city. Half-beard and Blade wheeled towards the sound, readying their weapons. Edge emerged from behind the entangled city walls, his bandages singed but otherwise seeming to be in prime condition. His cloak was carried in a bundle at his side. “Well, what do you know?” the mercenary muttered. “Fate has conspired to bring us three mercenaries together once more.” Half-beard growled and prepared to attack, but stopped as Blade turned back to him, shaking his head. They turned back to Edge. “Pray tell how long you have spied upon us?” Blade asked. Edge shrugged. “Long enough to be sure that you aren’t Serling,” he replied matter-of-factly. “He couldn’t stand to tell a crazy-ass story like that without throwing in a twist ending. I heard a bit about the crystals I’m looking for being a byproduct of some kind of ancient demon-god, as well…” “Aye… all of it true, I assure you,” Blade replied. “Does knowing the besmirched face of the siren whose cry you chase alter at all your misguided venery?” The bounty hunter paused to puzzle through the meaning behind Blade’s overwrought language. “Uh… yeah, sure,” was his guess of a reply. “Look, I had no idea what the Animadversionite was, and I sure as hell didn’t know it would send my on this insane quest I’ve been on. All I really want is to kill this voice in my head that’s been forcing me to hunt it down.” Suddenly he raised his cloak behind his shoulder. “Hey Casey, catch,” said Edge, just before he tossed the bundle in his old partner’s direction. He did so, noticing a surprising weight as the cloaked dropped into his arms. Beneath the folds of the desert garment were the weapons he had discarded in battle an hour or so prior. “Thanks,” Half-beard muttered as he placed the weapons in his appropriate sheath and handed the small sword he had been using back in the hands of Blade. “We’re hardly in the position to refuse aid,” Blade replied. “I suppose you may join us on our journey.” Edge clapped his hands together. “Perfect!” he said with a wide grin. “You guys said you were waiting for lady luck to hand you some comrades, and the old girl has delivered. Now what’s say we go out and stop the, uh… what did you call him again?” --- “Animator of Chaos!” cried the ghoul with the glowing skull as he knelt before the entrance to the Temple of Hiskor, now resurrected from its ancient burial. “Your loyal servants from the ranks of the dead have brought you a suitable vessel…“ For a few moments the dead, abandoned ruins were silent, but at once this silence was engulfed by a great rumbling noise that shook the earth below. It was a voice. “WHO SPEAKS?” it demanded. The undead minion spread his arms wide and answered. “O great Animator! It is I, James Hunter, the explorer who uncovered your power in the year 1434, by Western reckoning. I was slain upon recovering your power by the shades of the dead what rose to attack me, leaving my fleet-footed comrade to command your magics and form an empire of his own… but I, I pieced myself together in hell so that I might serve you, o powerful and wise god of –“ A roar of disgust sent the undead sycophant careening away from the Temple gates. “I CARE NOT FOR YOUR HUMANITY,” rushed a voice with the strength of a thousand thunder claps. “YOU ARE THE FALLEN COMRADE OF THE DETHRONED SIR RED, WHO SUBSISTED IN THE REALM OF DEATH BY A WEAK LINK TO MY POWER. YOU ARE THE BIOTEN, A MERE BYPRODUCT OF MY BEING.” Bioten floated back up the stairs to the threshold, bowing with his upper body. “O-of course! I discarded my human life with my weak flesh, centuries ago. I merely meant for you to identify me through… but it is of no significance. My master, we saved for you an un-maimed body from our last raid, so that you might use it as a vessel for your worldly presence!” The booming god-voice merely growled with indeterminate purpose for a time. “BRING FORTH THIS PRIZE,” it said at last. Recognizing his cue, the spectacled imp at Bioten’s back stomped slowly up the stairs. He held a cap-wearing man in his enormous clawed grip. “Lo’al, fahagatse,” it dumbly stated. The man, in the meantime, was providing a running commentary to the proceedings. “I mean, who decided to put glasses on the big demon carrying me around?” he murmured. “Oh wait, don’t answer that, let me guess. Whoever’s running this show wanted to subvert the audience’s expectations for demon characters to get a cheap laugh. Why do they think this kind of absurd alternate reality game or whatever it’s trying to be needs comic relief? Whoever built these elaborate destructive holographs or animatronics or genetic mutants is clearly a retard of some kind. Yeah, probably just a whole bunch of retarded scientists.” “EXCELLENT WORK, BUP,” came the earth-shaking voice. “WHAT NAME DO YOU GO BY, MORTAL?” Bup flung his captive before the shadowy entrance, where he stood and brushed himself off. “Oh great, the evil god cliché… figures they’d cram some kind of weak anti-religious message into a second-rate production like this,” he began. “Whatever, I’ll play along. Listen, Cthulhu, I’m the great artist Matt Wilson, and if the art world wasn’t so completely devoid of taste you’d have heard of me already. I was here in Tuzosia to do sketches of some of the ancient architecture, all of which has turned out to suck by the way, and now I’ve been wrapped up in some kind of stupid computer-generated April Fool’s day prank. So if you’d just kill yourselves and let me go, I’ll be on my way.” Matt turned to walk away, but was knocked to the ground by the mighty voice in the Temple. “I FEEL A GREAT DEAL OF HATRED IN THIS MORTAL… HE SHALL BE PERFECT FOR MY NEEDS,” it said with delight. Dark ethereal tendrils launched forth from the Temple, binding the exceedingly negative artist’s limbs. “Oh, and now you’re springing the tentacle rape gag on me,” he groaned, rolling his eyes. “Please, anime is for fourteen-year-old girls and pedophiles and so are anime parodies, you should –“ but his monologue was cut off as a tendril penetrated his mouth. Tiny sparks of green light began shooting into Matt’s body. Bup and Bioten were so fixated upon the transformation taking place that they barely noticed when the Ice Sentinel burst onto the Temple grounds. “I must speak with the master,” it cried breathlessly, in a high voice from behind its mask. “Look no further,” Matt Wilson said with a grin as the dark tendrils evaporated, placing him firmly upon the ground. His eyes burned with a bright green fire. The Sentinel took a step back, clearly surprised to see its master in a human form, then dropped to its knees and bowed. “Oh Animator of Chaos, the ghost of the sword has risen yet again. He and the mortals who awoke us may constitute the beginnings of a threat.” The avatar of the dark god only laughed. “You do not know the length of my sight, Priest of the Moose. The forces amassing within my borders are but a cloud of gnats, without a guiding path and meaningless before the power we managed to gather in the time since the gate’s opening.” ”But… are we to do nothing then, master?” Bioten asked. “Fan out across the lands,” the avatar whispered. “Continue to seek out all life, especially that which bends itself towards me and the power I shelter here. And when you find it… show no mercy. We need not be afraid, for they shall destroy each other only to deliver themselves to you. For the triumph of hatred is at hand!” --- The campsite had been consumed by the darkness of night. It was late at night, long after the wind had devoured the campfire Half-beard’s party had created was extinguished. The pirate struggled in his sleep with shades of the struggles to come. A rustle behind Half-beard’s head ejected him from his nightmares. There was no light in the campsite, and yet he somehow he could still see the yellow eyes of a man leaning above him. “How lightly does our companion sleep?” Blade whispered. “He’s either a damn heavy sleeper or a damn good actor,” the pirate yawned. “Has been as long as I’ve worked with him. Weird that Serling never noticed that in all these years... assuming you do know everything Rod does, I mean.” “I am not willing to accept my host’s opinion alone,” Blade replied. He leaned back against a nearby boulder and sighed. “Do you trust Edge?” he asked. “About as far as I can throw him,” Half-beard growled. “Don’t get me wrong, we had some great times together back in the day, but… you didn’t see ‘im yesterday. He’s a man possessed, and I don’t buy for a minute that knowing all of what you were saying caused him to have a change o’ heart. Dude sounds like an addict trying to lie his way through rehab.” “You think he’s just using us to get to the Animadversionite more easily,” Blade said, running a hand through his hair thoughtfully. “Then we must confront him eventually.” “That’s always been unavoidable,” said the mercenary. “But as we’re going to need all the help we can get to make it through the fights ahead of us, I say we hold off on that until as late in the game as possible.” “I couldn’t agree more,” Blade said with a nod. They were silent for a moment, and then the caped knight stood and turned towards the pirate again. “There’s something else I want to discuss with you.” Blade extended a hand towards the pirate. He unfolded it to reveal a tiny crystal… a crystal which shone through the dark with a green light all its own. Half-beard jumped back from where he was lying. “What the fuck are you doing?!” he whispered through his teeth. “Why the fuck do you even have that?” “I stole a fragment of the Animadversionite as I climbed from the ruins of Hiskor,” said Blade, who did not retract his hand. “It’s a miniscule dose of the compound, just enough to let you accomplish some extra feats of strength if you get into a difficult spot. It isn’t nearly enough to affect a human body in any lasting way…” “But it’s, like… evil god magic, right?” the pirate spat, desperately trying to control his volume. “Remember all that bullshit you were telling me earlier about how this stuff was going to cause the apocalypse?” “Disturbing it in the first place was what triggered the unfortunate events we face,” said Blade. “And allowing the power to overwhelm you will drive you mad with lust for more.” He spread his arms wide. “Soon shards like this will begin emerging from the earth itself… each marking the spot where a warrior like ourselves and the foes ahead of us succeeded or perished in past wars. It is a power with terrible origins, but it is a power, and one our foes will have no reservation against using.” Half-beard glared at the crystal for a few moments more, then grasped it, swiftly placing it into one of his pockets. “Guess it won’t hurt to be ready for everything,” Half-beard muttered. “Precisely,” Blade said with a nod, “for everything is what we find ourselves up against.”
- <default>Chapter 7</default> Season 1 Chapter 7 Korean Title English Title Release Date Chapter Chronology Episode 7
- Mass creativity is being driven in part by the resurgence of a new kind of amateur. The Pro Ams love what they do; they are not primarily motivated by money but they want their work judged by high professional standards.
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