13.
The Chapter on Householders
1.
The Discourse at Vesālī
124. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Ugga, the householder of Vesālī, approached the Blessed One; having approached, he sat down to one side. Seated to one side, Ugga, the householder of Vesālī, said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?"
"There are, householder, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, householder, does not attain final nibbāna. Etc. There are, householder, flavours cognizable by tongue. Etc. There are, householder, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, householder, does not attain final nibbāna. This, householder, is the cause, this is the condition, whereby some beings here do not attain final nibbāna in this very life.
"And there are, householder, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, householder, attains final nibbāna. Etc. There are, householder, flavours cognizable by tongue. Etc. There are, householder, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it, for him not delighting in that, not asserting it, not remaining grasping it. Consciousness does not become dependent on that, does not cling to that. A monk without clinging, householder, attains final nibbāna. This, householder, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life." The first.
2.
The Discourse on the Vajjians
125. On one occasion the Blessed One was dwelling among the Vajjis at Hatthigāma. Then Ugga, the householder of Hatthigāma, approached the Blessed One; having approached, he sat down to one side. Seated to one side, Ugga, the householder of Hatthigāma, said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" This, householder, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life. The second.
3.
The Discourse at Nāḷandā
126. On one occasion the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove. Then the householder Upāli approached the Blessed One, etc. Seated to one side, the householder Upāli said this to the Blessed One: "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" This, householder, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life. The third.
4.
The Discourse to Bhāradvāja
127. On one occasion the Venerable Piṇḍolabhāradvāja was dwelling at Kosambī in Ghosita's park. Then King Udena approached the Venerable Piṇḍolabhāradvāja; having approached, he exchanged friendly greetings with the Venerable Piṇḍolabhāradvāja. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, King Udena said this to the Venerable Piṇḍolabhāradvāja - "What indeed, dear Bhāradvāja, is the cause, what is the condition, by which these young monks, youths with black hair, endowed with the blessing of youth, in the first stage of life, ones who have not played in sensual pleasures, live the holy life that is complete and pure for as long as life lasts, and continue the course?" "This was said, great king, by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'Come, monks, establish the thought of a mother towards those who are like mothers, establish the thought of a sister towards those who are like sisters, establish the thought of a daughter towards those who are like daughters.' This, great king, is the cause, this is the condition, by which these young monks, youths with black hair, endowed with the blessing of youth, in the first stage of life, ones who have not played in sensual pleasures, live the holy life that is complete and pure for as long as life lasts, and continue the course."
"The mind is fickle, dear Bhāradvāja. Sometimes states of greed arise even towards those who are like mothers, states of greed arise even towards those who are like sisters, states of greed arise even towards those who are like daughters. Is there indeed, dear Bhāradvāja, another cause, another condition, by which these young monks, youths with black hair, etc. and continue the course?"
"This was said, great king, by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'Come, monks, review this very body, upwards from the soles of the feet, downwards from the top of the hair, bounded by the skin, as full of many kinds of impurity - There are in this body head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, undigested food, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, synovic fluid, urine.' This too, great king, is the cause, this is the condition, by which these young monks, youths with black hair, etc. and continue the course." "For those monks, dear Bhāradvāja, who have developed body, developed morality, developed mind, developed wisdom, that is easy to do. But for those monks, dear Bhāradvāja, who have not developed body, not developed morality, not developed mind, not developed wisdom, that is difficult to do. Sometimes, dear Bhāradvāja, thinking 'I will attend to it as foul,' it comes as beautiful. Is there indeed, dear Bhāradvāja, another cause, another condition, by which these young monks, youths with black hair, etc. and continue the course?"
"This was said, great king, by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself - 'Come, monks, dwell with guarded doors in the sense faculties. Having seen a form with the eye, do not be ones who grasp at signs, nor ones who grasp at features. Since, if you were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon you, proceed to restrain it. Guard the eye-faculty; commit to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, do not be ones who grasp at signs, nor ones who grasp at features. Since, if you were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon you, proceed to restrain it. Guard the mind faculty; commit to restraint of the mind faculty.' This too, great king, is the cause, this is the condition, by which these young monks, youths with black hair, endowed with the blessing of youth, in the first stage of life, ones who have not played in sensual pleasures, live the holy life that is complete and pure for as long as life lasts, and continue the course."
"It is wonderful, my dear Bhāradvāja; it is marvellous, my dear Bhāradvāja! How well spoken is this, my dear Bhāradvāja, by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. This indeed, my dear Bhāradvāja, is the cause, this is the condition by which these young monks, youths with black hair, endowed with the blessing of youth, in the first stage of life, ones who have not played in sensual pleasures, live the holy life that is complete and pure for as long as life lasts, and continue it for a long time." I too, my dear Bhāradvāja, at the time when I enter the inner palace with body unguarded, with speech unguarded, with mind unguarded, with mindfulness not established, with faculties unrestrained, at that time states of greed very much overcome me. But when I, my dear Bhāradvāja, at the time when I enter the inner palace with body guarded, with speech guarded, with mind guarded, with mindfulness established, with faculties restrained, states of greed do not overcome me in that way at that time. Excellent, my dear Bhāradvāja; excellent, my dear Bhāradvāja! Just as, my dear Bhāradvāja, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by the Venerable Bhāradvāja in many ways. Thus I, my dear Bhāradvāja, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May the Venerable Bhāradvāja remember me as a lay follower who has gone for refuge from this day forth for life." The fourth.
5.
The Discourse on Soṇa
128. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Then Soṇa, a householder's son, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Soṇa, the householder's son, said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" This, Soṇa, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life. The fifth.
6.
The Discourse on Ghosita
129. On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita's park. Then the householder Ghosita approached the Venerable Ānanda, etc. Seated to one side, the householder Ghosita said this to the Venerable Ānanda - "'Diversity of elements, diversity of elements', venerable Ānanda, is said. In what respect, venerable sir, has the diversity of elements been spoken of by the Blessed One?" "There exists indeed, householder, the eye-element, and forms that are agreeable, and eye-consciousness experienced as pleasant. Dependent on contact, a pleasant feeling arises. There exists indeed, householder, the eye-element, and forms that are disagreeable, and eye-consciousness experienced as unpleasant. Dependent on contact, an unpleasant feeling arises. There exists indeed, householder, the eye-element, and forms that are agreeable experienced as equanimity, and eye-consciousness experienced as neither-unpleasant-nor-pleasant. Dependent on contact, a neither-unpleasant-nor-pleasant feeling arises. Etc. There exists indeed, householder, the tongue-element, and flavours that are agreeable, and tongue-consciousness experienced as pleasant. Dependent on contact, a pleasant feeling arises. There exists indeed, householder, the tongue-element, and flavours that are disagreeable, and tongue-consciousness experienced as unpleasant. Dependent on contact, an unpleasant feeling arises. There exists indeed, householder, the tongue-element, and flavours experienced as equanimity, and tongue-consciousness experienced as neither-unpleasant-nor-pleasant. Dependent on contact, a neither-unpleasant-nor-pleasant feeling arises. Etc. There exists indeed, householder, the mind-element, and mental phenomena that are agreeable, and mind-consciousness experienced as pleasant. Dependent on contact, a pleasant feeling arises. There exists indeed, householder, the mind-element, and mental phenomena that are disagreeable, and mind-consciousness experienced as unpleasant. Dependent on contact, an unpleasant feeling arises. There exists indeed, householder, the mind-element, and mental phenomena experienced as equanimity, and mind-consciousness experienced as neither-unpleasant-nor-pleasant. Dependent on contact, a neither-unpleasant-nor-pleasant feeling arises. To this extent indeed, householder, the diversity of elements has been spoken of by the Blessed One." The sixth.
7.
The Discourse on Hāliddikāni
130. On one occasion the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara, on a precipitous mountain. Then the householder Hāliddikāni approached the Venerable Mahākaccāna, etc. Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna - "This was said, venerable sir, by the Blessed One - 'Dependent on diversity of elements, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises.' How, venerable sir, does diversity of contact arise dependent on diversity of elements; how does diversity of feeling arise dependent on diversity of contact?" "Here, householder, a monk, having seen a form with the eye, understands 'this is agreeable' - eye-consciousness and contact experienced as pleasant. Dependent on contact, a pleasant feeling arises. But having seen a form with the eye, he understands 'this is disagreeable' - eye-consciousness and contact experienced as unpleasant. Dependent on contact, an unpleasant feeling arises. But having seen a form with the eye, he understands 'this is a basis for equanimity' - eye-consciousness and contact experienced as neither-unpleasant-nor-pleasant. Dependent on contact, a neither-unpleasant-nor-pleasant feeling arises.
"Furthermore, householder, a monk, having heard a sound with the ear, etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he understands 'this is agreeable' - mind-consciousness and contact experienced as pleasant. Dependent on contact, a pleasant feeling arises. But having cognised a mental object with the mind, he understands 'this is disagreeable' - mind-consciousness and contact experienced as unpleasant. Dependent on contact, an unpleasant feeling arises. But having cognised a mental object with the mind, he understands 'this is a basis for equanimity' - mind-consciousness and contact experienced as neither-unpleasant-nor-pleasant. Dependent on contact, a neither-unpleasant-nor-pleasant feeling arises. Thus, householder, dependent on diversity of elements, diversity of contact arises; dependent on diversity of contact, diversity of feeling arises." The seventh.
8.
The Discourse on Nakulapitā
131. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Then the householder Nakulapitā approached the Blessed One, etc. Seated to one side, the householder Nakulapitā said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, whereby some beings here do not attain final nibbāna in this very life? But what, venerable sir, is the cause, what is the condition, whereby some beings here attain final nibbāna in this very life?" "There are, householder, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, householder, does not attain final nibbāna. Etc. There are, householder, flavours cognizable by tongue. Etc. There are, householder, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, consciousness becomes dependent on that, clinging to that. A monk with clinging, householder, does not attain final nibbāna. This, householder, is the cause, this is the condition, whereby some beings here do not attain final nibbāna in this very life."
"And there are, householder, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, householder, attains final nibbāna. Etc. There are, householder, flavours cognizable by tongue. Etc. There are, householder, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it. For him not delighting in that, not asserting it, not remaining grasping it, consciousness does not become dependent on that, does not cling to that. A monk without clinging, householder, attains final nibbāna. This, householder, is the cause, this is the condition, whereby some beings here attain final nibbāna in this very life." The eighth.
9.
The Discourse to Lohicca
132. On one occasion the Venerable Mahākaccāna was dwelling among the Avantis at Makkarakaṭa in a forest hut. Then several pupils of the brahmin Lohicca, young men who were firewood gatherers, approached the Venerable Mahākaccāna's forest hut; having approached, they walked up and down around the hut, wandered about, making loud sounds and great sounds, performing various kinds of acrobatic games - "These shavelings, these petty ascetics, these menials, these dark offspring of Brahmā's feet, are honoured, respected, revered, venerated, and esteemed by these householders." Then the Venerable Mahākaccāna, having come out from his dwelling, said this to those young men - "Do not make a sound, young men; I will speak the Teaching to you." When this was said, those young men became silent. Then the Venerable Mahākaccāna addressed those young men in verses -
Those brahmins who remember the ancient ways;
Their doors were guarded, well-protected,
They were so, having overcome wrath.
Those brahmins who remember the ancient ways;
But these, having turned aside, say 'We recite,'
Intoxicated by clan, they practise unrighteously.
Becoming dispassionate towards those with and without craving;
For one with unguarded doors, they become vain,
Like wealth obtained by a man in a dream.
Bathing at dawn and the three Vedas.
Scheming and crooked staffs, and water rinsings.
But a mind well-concentrated, clear and untroubled;
Without barrenness towards all beings, that is the path for attaining Brahmā."
Then those young men, angry and displeased, approached the brahmin Lohicca; having approached, they said this to the brahmin Lohicca - "May you know! The ascetic Mahākaccāna absolutely reproaches and protests against the sacred verses of the brahmins." When this was said, the brahmin Lohicca was angry and displeased. Then this occurred to the brahmin Lohicca - "It is not proper for me that I, having merely heard from the young men, should abuse and revile the ascetic Mahākaccāna. What if I were to approach and ask?"
Then the brahmin Lohicca together with those young men approached the Venerable Mahākaccāna; having approached, he exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Lohicca said this to the Venerable Mahākaccāna - "Did several of our pupils, young men who were firewood gatherers, come here, dear Kaccāna?" "Those several pupils of yours, young men who were firewood gatherers, did come here, brahmin." "But did the Venerable Kaccāna have any friendly conversation with those young men?" "I did indeed have, brahmin, some friendly conversation with those young men." "But in what way did the Venerable Kaccāna have a friendly conversation with those young men?" "Thus, brahmin, I had a friendly conversation with those young men -
Those brahmins who remember the ancient ways; etc.
Without hostility towards all beings,
That is the path for attaining Brahmā.'
Thus, brahmin, I had a friendly conversation with those young men."
"The Venerable Kaccāna spoke of 'one with unguarded doors'. In what respect, dear Kaccāna, is one with unguarded doors?" "Here, brahmin, a certain person, having seen a form with the eye, is resolved upon a pleasant form, is repelled by an unpleasant form, and dwells with bodily mindfulness not established, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is resolved upon a pleasant mental object, is repelled by an unpleasant mental object, and dwells with bodily mindfulness not established, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. Thus, brahmin, one is with unguarded doors." "It is wonderful, dear Kaccāna; it is marvellous, dear Kaccāna! How well one with unguarded doors has been declared as one with unguarded doors by the Venerable Kaccāna.
"The Venerable Kaccāna spoke of 'one with guarded doors'. In what respect, dear Kaccāna, is one with guarded doors?" "Here, brahmin, a monk, having seen a form with the eye, is not resolved upon a pleasant form, is not repelled by an unpleasant form, and dwells with bodily mindfulness established, with a limitless mind, and understands as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. Having heard a sound with the ear... Having smelled an odour with the nose. Having tasted a flavour with the tongue. having touched a tangible object with the body... Having cognised a mental object with the mind, he is not resolved upon a pleasant mental object, is not repelled by an unpleasant mental object, and dwells with bodily mindfulness established, with a limitless mind, and understands as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. Thus, brahmin, one is with guarded doors."
"It is wonderful, dear Kaccāna; it is marvellous, dear Kaccāna! How well one with guarded sense doors has been declared by the Venerable Kaccāna to be one with guarded sense doors. Excellent, my dear Kaccāna; excellent, my dear Kaccāna! Just as, my dear Kaccāna, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by the Venerable Kaccāna in many ways. Thus I, my dear Kaccāna, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for life. And just as the Venerable Kaccāna approaches lay follower families in Makkarakaṭa; so may he approach the family of Lohicca. There, whatever young men or young women will pay respect to the Venerable Kaccāna, or will rise up for him, or will offer a seat or water, that will be for their welfare and happiness for a long time." The ninth.
10.
The Discourse on Verahaccāni
133. On one occasion the Venerable Udāyī was dwelling at Kāmaṇḍā in the mango grove of the brahmin Todeyya. Then a young man, a disciple of the brahmin woman of the Verahaccāni clan, approached the Venerable Udāyī; having approached, he exchanged friendly greetings with the Venerable Udāyī. Having concluded the pleasant and memorable talk, he sat down to one side. To that young man seated to one side, the Venerable Udāyī instructed, encouraged, inspired, and gladdened him with a talk on the Teaching. Then that young man, having been instructed, encouraged, inspired, and gladdened by the Venerable Udāyī with a talk on the Teaching, rose from his seat and approached the brahmin woman of the Verahaccāni clan; having approached, he said this to the brahmin woman of the Verahaccāni clan - "May you know, dear lady! The ascetic Udāyī teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure."
"If so, young man, in my name invite the ascetic Udāyī for a meal tomorrow." "Yes, dear lady," that young man, having replied to the brahmin woman of the Verahaccāni clan, approached the Venerable Udāyī; having approached, he said this to the Venerable Udāyī - "May Master Udāyī consent to accept a meal from our teacher's wife, the brahmin woman of the Verahaccāni clan, for tomorrow." The Venerable Udāyī consented by silence. Then the Venerable Udāyī, after that night had passed, in the earlier period of the day, having dressed, taking his bowl and robe, approached the dwelling of the brahmin woman of the Verahaccāni clan; having approached, he sat down on the prepared seat. Then the brahmin woman of the Verahaccāni clan with her own hand satisfied and served the Venerable Udāyī with superior solid and soft food. Then the brahmin woman of the Verahaccāni clan, when the Venerable Udāyī had finished eating and had removed his hand from the bowl, having put on sandals, having sat down on a high seat, having covered her head, said this to the Venerable Udāyī - "Speak, ascetic, a teaching." Having said "There will be a time, sister," he rose from his seat and departed.
For the second time that young man approached the Venerable Udāyī; having approached, he exchanged friendly greetings with the Venerable Udāyī. Having concluded the pleasant and memorable talk, he sat down to one side. To that young man seated to one side, the Venerable Udāyī instructed, encouraged, inspired, and gladdened him with a talk on the Teaching. For the second time that young man, having been instructed, encouraged, inspired, and gladdened by the Venerable Udāyī with a talk on the Teaching, rose from his seat and approached the brahmin woman of the Verahaccāni clan; having approached, he said this to the brahmin woman of the Verahaccāni clan - "May you know, dear lady! The ascetic Udāyī teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure."
"Just so indeed you, young man, praise the ascetic Udāyī. But the ascetic Udāyī, when told 'Speak, ascetic, a teaching,' having said 'There will be a time, sister,' rose from his seat and departed." "Because you, dear lady, having put on sandals, having sat down on a high seat, having covered your head, said - 'Speak, ascetic, a teaching.' For those sirs are respectful of the Teaching, they have respect for the Teaching." "If so, young man, in my name invite the ascetic Udāyī for a meal tomorrow." "Yes, dear lady," that young man, having replied to the brahmin woman of the Verahaccāni clan, approached the Venerable Udāyī; having approached, he said this to the Venerable Udāyī - "May Master Udāyī consent to accept a meal from our teacher's wife, the brahmin woman of the Verahaccāni clan, for tomorrow." The Venerable Udāyī consented by silence.
Then the Venerable Udāyī, after that night had passed, in the earlier period of the day, having dressed, taking his bowl and robe, approached the dwelling of the brahmin woman of the Verahaccāni clan; having approached, he sat down on the prepared seat. Then the brahmin woman of the Verahaccāni clan with her own hand satisfied and served the Venerable Udāyī with superior solid and soft food. Then the brahmin woman of the Verahaccāni clan, when the Venerable Udāyī had finished eating and had removed his hand from the bowl, having taken off her sandals, having sat down on a low seat, having uncovered her head, said this to the Venerable Udāyī - "When what exists, venerable sir, do the Worthy Ones declare pleasure and pain, when what is absent do the Worthy Ones not declare pleasure and pain?"
"When the eye exists, sister, the Worthy Ones declare pleasure and pain, when the eye is absent the Worthy Ones do not declare pleasure and pain... etc. When the tongue exists the Worthy Ones declare pleasure and pain, when the tongue is absent the Worthy Ones do not declare pleasure and pain... etc. When the mind exists the Worthy Ones declare pleasure and pain, when the mind is absent the Worthy Ones do not declare pleasure and pain."
When this was said, the brahmin woman of the Verahaccāni clan said this to the Venerable Udāyī - "Excellent, venerable sir; excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by the noble Udāyī in many ways. Thus I, noble Udāyī, go for refuge to that Blessed One, to the Teaching, and to the Community of monks. May the noble Udāyī remember me as a female lay follower who has gone for refuge from this day forth for life." The tenth.
The Chapter on Householders is the thirteenth.
Its summary:
Hāliddika, Nakulapitā, Lohicca, and Verahaccānī.