1.
The Chapter at Bamboo Gate
1.
The Discourse on the Wheel-Turning Monarch
997. At Sāvatthī. There the Blessed One, etc. said this - "Although, monks, a wheel-turning monarch, having exercised sovereign lordship over the kingdom of the four continents, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world, in the company of the Thirty-three gods, and there in the Nandana grove, surrounded by a host of nymphs, endowed and furnished with the five types of divine sensual pleasure, he indulges himself, yet not being possessed of four qualities, he is not released from hell, not released from the animal realm, not released from the sphere of ghosts, not released from the realm of misery, the unfortunate realm, the nether world. Although, monks, a noble disciple sustains himself on morsels of almsfood and wears patched robes, yet being possessed of four qualities, he is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world."
"Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, visible here and now, immediately effective, inviting one to come and see, leading onward, to be individually experienced by the wise.' He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well, the Community of the Blessed One's disciples is practising uprightly, the Community of the Blessed One's disciples is practising by the true method, the Community of the Blessed One's disciples is practising properly, that is - the four pairs of persons, the eight individual persons; this Community of the Blessed One's disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.' He is endowed with morality pleasing to the noble ones, unbroken, without gaps, spotless, unblemished, liberating, praised by the wise, not adhered to, conducive to concentration. With these four qualities he is endowed. Whatever, monks, is the acquisition of the four continents, and whatever is the acquisition of the four qualities, the acquisition of the four continents is not worth a sixteenth fraction of the acquisition of the four qualities." The first.
2.
The Discourse on Being Grounded in the Holy Life
998. "Monks, a noble disciple possessed of four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"Which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. Monks, a noble disciple possessed of these four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
They indeed in time attain the happiness grounded in the holy life." The second.
3.
The Discourse on the Lay Follower Dīghāvu
999. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the lay follower Dīghāvu was sick, afflicted, severely ill. Then the lay follower Dīghāvu addressed his father, the householder Jotika - "Come, householder, approach the Blessed One; having approached, in my name pay respect with your head at the Blessed One's feet - 'Dīghāvu, venerable sir, the lay follower, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet.' And say this: 'It would be good, venerable sir, if the Blessed One would approach the dwelling of the lay follower Dīghāvu, out of compassion.'" "Yes, dear son," the householder Jotika, having assented to the lay follower Dīghāvu, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Jotika said this to the Blessed One - "Dīghāvu, venerable sir, the lay follower, is sick, afflicted, severely ill. He pays respect with his head at the Blessed One's feet. And he says thus: 'It would be good, venerable sir, if the Blessed One would approach the dwelling of the lay follower Dīghāvu, out of compassion.'" The Blessed One consented by silence.
Then the Blessed One, having dressed, taking his bowl and robe, approached the dwelling of the lay follower Dīghāvu; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the lay follower Dīghāvu - "Is it bearable for you, Dīghāvu, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?" "It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding." "Therefore, Dīghāvu, you should train thus - 'I shall be endowed with unwavering confidence in the Buddha - "Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One." Towards the Teaching... etc. towards the Community, etc. I shall be endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration.' Thus indeed, Dīghāvu, should you train."
"These four factors of stream-entry, venerable sir, that have been taught by the Blessed One, those qualities exist in me, and I am seen in those qualities. For I, venerable sir, am endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. I am endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration." "Therefore, Dīghāvu, having established yourself in these four factors of stream-entry, you should further develop six qualities conducive to true knowledge. Here, Dīghāvu, dwell observing impermanence in all activities, perceiving suffering in what is impermanent, perceiving non-self in what is suffering, perceiving abandoning, perceiving dispassion, perceiving cessation." Thus indeed, Dīghāvu, should you train."
"These six qualities conducive to true knowledge, venerable sir, that have been taught by the Blessed One, those qualities exist in me, and I am seen in those qualities. For I, venerable sir, dwell observing impermanence in all activities, perceiving suffering in what is impermanent, perceiving non-self in what is suffering, perceiving abandoning, perceiving dispassion, perceiving cessation. But, venerable sir, this occurs to me: 'May this householder Jotika not fall into vexation after my passing.'" "Do not, dear Dīghāvu, think thus. Come now, dear Dīghāvu, whatever the Blessed One has told you, that you should pay close attention to."
Then the Blessed One, having exhorted the lay follower Dīghāvu with this exhortation, rose from his seat and departed. Then the lay follower Dīghāvu, not long after the Blessed One had departed, died. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the lay follower named Dīghāvu who was exhorted by the Blessed One with a brief exhortation has died. What is his destination, what is his future life?" "Monks, the lay follower Dīghāvu was wise; he practised in conformity with the Teaching, and he did not vex me on account of the Teaching. Monks, the lay follower Dīghāvu, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world." The third.
4.
The First Discourse on Sāriputta
1000. On one occasion the Venerable Sāriputta and the Venerable Ānanda were dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Ānanda, in the afternoon, having emerged from seclusion... etc. Seated to one side, the Venerable Ānanda said this to the Venerable Sāriputta - "Because of being endowed with how many qualities, friend Sāriputta, has this generation been declared by the Blessed One to be stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment?" "Because of being endowed with four qualities, friend, has this generation been declared by the Blessed One to be stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"Which four? Here, friends, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. Because of being endowed with these four qualities, friend, has this generation been declared by the Blessed One to be stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." The fourth.
5.
The Second Discourse on Sāriputta
1001. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "'Factor of stream-entry, factor of stream-entry', thus indeed, Sāriputta, is said. What indeed, Sāriputta, is the factor of stream-entry?" "Associating with good persons, venerable sir, is a factor of stream-entry, hearing the Good Teaching is a factor of stream-entry, wise attention is a factor of stream-entry, practice in accordance with the Teaching is a factor of stream-entry." "Good, good, Sāriputta! Associating with good persons, Sāriputta, is a factor of stream-entry, hearing the Good Teaching is a factor of stream-entry, wise attention is a factor of stream-entry, practice in accordance with the Teaching is a factor of stream-entry."
"'Stream, stream', thus indeed, Sāriputta, is said. What indeed, Sāriputta, is the stream?" "It is just this noble eightfold path, venerable sir, that is the stream, as follows: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration." "Good, good, Sāriputta! It is just this noble eightfold path, Sāriputta, that is the stream, as follows: right view, etc. right concentration."
"'Stream-enterer, stream-enterer', thus indeed, Sāriputta, is said. What indeed, Sāriputta, is a stream-enterer?" "Whoever, venerable sir, is endowed with this noble eightfold path, this one is called a stream-enterer, this venerable one of such a name and such a clan." "Good, good, Sāriputta! Whoever, Sāriputta, is endowed with this noble eightfold path, this one is called a stream-enterer, this venerable one of such a name and such a clan." The fifth.
6.
The Discourse on the Carpenter
1002. At Sāvatthī. Now at that time several monks were doing robe-making work for the Blessed One - "When the robe is finished, the Blessed One will set out on a journey after the three months." Now at that time the carpenters Isidatta and Purāṇa were dwelling at Sādhuka on some business. The carpenters Isidatta and Purāṇa heard - "It seems several monks are doing robe-making work for the Blessed One - 'When the robe is finished, the Blessed One will set out on a journey after the three months.'"
Then the carpenters Isidatta and Purāṇa stationed a man on the road - "When you, my good man, should see the Blessed One coming, the Worthy One, the One Enlightened by himself, then you should inform us." Having stood for two or three days, that man saw the Blessed One coming from afar. Having seen him, he approached the carpenters Isidatta and Purāṇa; having approached, he said this to the carpenters Isidatta and Purāṇa - "This, venerable sir, is that Blessed One coming, the Worthy One, the One Enlightened by himself. Now do as you think fit."
Then the carpenters Isidatta and Purāṇa approached the Blessed One; having approached, having paid respect to the Blessed One, they followed closely behind the Blessed One. Then the Blessed One, having turned aside from the road, approached a certain tree-root; having approached, he sat down on the prepared seat. The carpenters Isidatta and Purāṇa, having paid respect to the Blessed One, sat down to one side. Seated to one side, those carpenters Isidatta and Purāṇa said this to the Blessed One -
"When we, venerable sir, hear about the Blessed One - 'He will set out on a journey from Sāvatthī to the Kosalans,' at that time there is displeasure for us, there is sorrow - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from Sāvatthī to the Kosalans,' at that time there is displeasure for us, there is sorrow - 'The Blessed One is far from us.'
"But when we, venerable sir, hear about the Blessed One - 'He will set out on a journey from the Kosalans to the Mallas,' at that time there is displeasure for us, there is sorrow - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has set out on a journey from the Kosalans to the Mallas,' at that time there is displeasure for us, there is sorrow - 'The Blessed One is far from us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from the Mallas to the Vajjis,' at that time there is displeasure for us, there is displeasure - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has departed on a journey from the Mallas to the Vajjis,' at that time there is displeasure for us, there is displeasure - 'The Blessed One is far from us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from the Vajjis to the Kāsis,' at that time there is displeasure for us, there is displeasure - 'The Blessed One will be far from us.' But when, venerable sir, we hear about the Blessed One - 'He has departed on a journey from the Vajjis to the Kāsis,' at that time there is displeasure for us, there is displeasure - 'The Blessed One is far from us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from the Kāsis to Magadha,' at that time there is displeasure for us, there is displeasure - 'The Blessed One will be far from us.' But when we, venerable sir, hear about the Blessed One - 'He has departed on a journey from the Kāsis to Magadha,' at that time there is no small displeasure for us, there is no small displeasure - 'The Blessed One is far from us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from Magadha to the Kāsis,' at that time there is pleasure for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He has departed on a journey from Magadha to the Kāsis,' at that time there is pleasure for us, there is pleasure - 'The Blessed One is near to us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from the Kāsis to the Vajjis,' at that time there is pleasure for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He has departed on a journey from the Kāsis to the Vajjis,' at that time there is pleasure for us, there is pleasure - 'The Blessed One is near to us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from the Vajjians to the Mallas,' at that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He has departed on a journey from the Vajjians to the Mallas,' at that time there is joy for us, there is pleasure - 'The Blessed One is near to us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from the Mallas to Kosala,' at that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He has departed on a journey from the Mallas to Kosala,' at that time there is joy for us, there is pleasure - 'The Blessed One is near to us.'
"But when we, venerable sir, hear about the Blessed One - 'He will depart on a journey from Kosala to Sāvatthī,' at that time there is joy for us, there is pleasure - 'The Blessed One will be near to us.' But when we, venerable sir, hear about the Blessed One - 'He is dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park,' at that time there is no small joy for us, there is no small pleasure - 'The Blessed One is near to us.'
"Therefore, carpenters, the household life is confinement, a path of dust; going forth is the open air. And it is enough for you, carpenters, for diligence." "There is indeed for us, venerable sir, another confinement other than this confinement, more confining and reckoned as more confining." "But what is that for you, carpenters, another confinement other than this confinement, more confining and reckoned as more confining?"
"Here, venerable sir, when King Pasenadi of Kosala wishes to go out to the pleasure ground, we harness those elephants of King Pasenadi of Kosala that are fit for riding, and we seat those wives of King Pasenadi of Kosala who are dear and agreeable, one in front and one behind. Now, venerable sir, the fragrance of those ladies is such as of a perfume casket just being opened, as is fitting for princesses adorned with scent. Now, venerable sir, the bodily touch of those ladies is such as cotton-wool or silk-cotton, as is fitting for princesses delicately nurtured. At that time, venerable sir, the elephant must be guarded, those ladies must be guarded, and oneself must be guarded. But we, venerable sir, do not directly know that we aroused an evil mind towards those ladies. This is for us, venerable sir, another confinement other than this confinement, more confining and reckoned as more confining."
"Therefore, carpenters, the household life is confinement, a path of dust; going forth is the open air. And it is enough for you, carpenters, for diligence. Carpenters, a noble disciple possessed of four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"Which four? Here, carpenters, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He dwells at home with a mind free from the stain of stinginess, generous in giving, with purified hands, delighting in relinquishment, accessible to requests, delighting in giving and sharing. Carpenters, a noble disciple possessed of these four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"You, carpenters, are endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. Whatever gift there is in the family, all that is undivided with those who are moral and of good character. What do you think, carpenters, how many kinds of people are there among the Kosalans who are equal to you, that is to say - in giving and sharing?" "It is a gain for us, venerable sir, it is well gained for us, venerable sir! That the Blessed One understands us thus." The sixth.
7.
The Discourse on the People of Veḷudvāra
1003. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks, and arrived at a brahmin village of the Kosalans named Veḷudvāra. The brahmin householders of Veḷudvāra heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Kosalans together with a large Community of monks, has arrived at Veḷudvāra. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He 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.' Good indeed is the seeing of such Worthy Ones."
Then the brahmin householders of Veḷudvāra approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side. Some exchanged friendly greetings with the Blessed One; having concluded the pleasant and memorable talk, they sat down to one side. Some, having extended joined palms in salutation towards the Blessed One, sat down to one side. Some, having announced their name and clan in the presence of the Blessed One, sat down to one side. Some, remaining silent, sat down to one side. Seated to one side, the brahmin householders of Veḷudvāra said this to the Blessed One - "We, Master Gotama, have such wishes, such desires, such intentions - we would dwell in the confinement of wife and children, we would enjoy Kāsi sandalwood, we would wear garlands, scents, and cosmetics, we would accept gold and silver, and upon the body's collapse at death, we would be reborn in a fortunate realm, in a heavenly world. For us who have such wishes, such desires, such intentions, may Master Gotama teach us the Teaching in such a way that we might dwell in the confinement of wife and children, etc. and be reborn in a fortunate realm, in a heavenly world."
"I will teach you, householders, an exposition of the Teaching that applies to oneself. Listen to that, pay close attention; I will speak." "Yes, sir," the brahmin householders of Veḷudvāra assented to the Blessed One. The Blessed One said this -
"And what, householders, is the exposition of the Teaching that applies to oneself? Here, householders, a noble disciple considers thus - 'I am one who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering. If someone were to deprive me of life, me who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, that would not be dear or agreeable to me. And if I were to deprive another of life, another who wishes to live, who does not wish to die, who wishes for happiness, who is averse to suffering, that would not be dear or agreeable to the other either. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' Having thus reflected, he himself abstains from killing living beings, and he encourages others to abstain from killing living beings, and he praises abstention from killing living beings. Thus his bodily conduct is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to take from me what is not given, reckoned a theft, that would not be dear and agreeable to me. And if I were to take from another what is not given, reckoned a theft, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from taking what is not given, and encourages others to abstain from taking what is not given, and praises abstention from taking what is not given. Thus his bodily conduct is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to commit adultery with my wives, that would not be dear and agreeable to me. And if I were to commit adultery with another's wives, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from sexual misconduct, and encourages others to abstain from sexual misconduct, and praises abstention from sexual misconduct. Thus his bodily conduct is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to ruin my welfare by lying, that would not be dear and agreeable to me. And if I were to ruin another's welfare by lying, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from lying, and encourages others to abstain from lying, and praises abstention from lying. Thus this verbal conduct of his is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to break up my friends by divisive speech, that would not be dear and agreeable to me. And if I were to break up another's friends by divisive speech, that would be disagreeable and unpleasant to him too. etc. Thus this verbal conduct of his is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to behave towards me with harsh speech, that would not be dear and agreeable to me. And if I were to behave towards another with harsh speech, that would be disagreeable and unpleasant to him too. Whatever thing is disagreeable and unpleasant to me, etc. Thus this verbal conduct of his is pure in three aspects.
"Furthermore, householders, a noble disciple considers thus: 'If someone were to address me with frivolous speech, with idle chatter, that would not be dear or agreeable to me. And if I were to address another with frivolous speech, with idle chatter, that would be disagreeable and unpleasant to the other as well. Whatever thing is disagreeable and unpleasant to me, that thing is also disagreeable and unpleasant to another. Whatever thing is disagreeable and unpleasant to me, how could I burden another with that?' He, having thus reflected, himself abstains from idle chatter, encourages others to abstain from idle chatter, and praises abstention from idle chatter. Thus this verbal conduct of his is pure in three aspects.
"He is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One'; Towards the Teaching... etc. He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well... etc. an unsurpassed field of merit for the world.' He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. When, householders, a noble disciple is endowed with these seven good qualities and with these four desirable states, he may, if he wishes, declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'"
When this was said, the brahmin householders of Veḷudvāra said this to the Blessed One: "Excellent, Master Gotama! Etc. We go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life." The seventh.
8.
The First Discourse on the Brick Hall
1004. Thus have I heard - On one occasion the Blessed One was dwelling at Ñātika in the brick house. Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"Venerable sir, the monk named Sāḷha has died; what is his destination, what is his future life? Venerable sir, the nun named Nandā has died; what is her destination, what is her future life? Venerable sir, the lay follower named Sudatta has died; what is his destination, what is his future life? Venerable sir, the female lay follower named Sujātā has died; what is her destination, what is her future life?"
"Sāḷha, Ānanda, the monk who has died, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelt in the liberation of mind and liberation by wisdom that are without mental corruptions. Nandā, Ānanda, the nun who has died, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Sudatta, Ānanda, the lay follower who has died, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, is a once-returner; having come to this world only once more, he will make an end of suffering. Sujātā, Ānanda, the female lay follower who has died, with the utter elimination of the three mental fetters, is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"But this is not wonderful, Ānanda, that one who has become a human being should die; if each time someone dies you were to approach me and ask about this matter, that would be harming to the Truth-finder. Therefore, Ānanda, I will teach an exposition of the Teaching called 'the mirror of the Teaching', possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'
"And what, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'?
"Here, Ānanda, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. This, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'" The eighth.
9.
The Second Discourse on the Brick Hall
1005. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, the monk named Asoka has died; what is his destination, what is his future life? Venerable sir, the nun named Asokā has died, etc. Venerable sir, the lay follower named Asoka has died, etc. Venerable sir, the female lay follower named Asokā has died; what is her destination, what is her future life?"
"Asoka, Ānanda, the monk who has died, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelt in the liberation of mind and liberation by wisdom that are without mental corruptions, etc.
"This, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'" The ninth.
10.
The Third Discourse on the Brick Hall
1006. Seated to one side, the Venerable Ānanda said this to the Blessed One - "Venerable sir, the lay follower named Kakkaṭa at Ñātika has died; what is his destination, what is his future life? Venerable sir, the lay follower named Kaḷibha at Ñātika... etc. Venerable sir, the lay follower named Nikata at Ñātika... etc. Venerable sir, the lay follower named Kaṭissaha at Ñātika... etc. Venerable sir, the lay follower named Tuṭṭha at Ñātika... etc. Venerable sir, the lay follower named Santuṭṭha at Ñātika... etc. Venerable sir, the lay follower named Bhadda at Ñātika... etc. Venerable sir, the lay follower named Subhadda at Ñātika has died; what is his destination, what is his future life?"
"Kakkaṭa, Ānanda, the lay follower who has died, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Kaḷibha, Ānanda... etc. Nikata, Ānanda... etc. Kaṭissaha, Ānanda... etc. Tuṭṭha, Ānanda... etc. Santuṭṭha, Ānanda... etc. Bhadda, Ānanda... etc. Subhadda, Ānanda, the lay follower who has died, with the utter elimination of the five lower mental fetters, is one of spontaneous birth, attaining final nibbāna there, not subject to return from that world.
"More than fifty, Ānanda, lay followers at Ñātika who have died, with the utter elimination of the five lower mental fetters, are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. More than ninety, Ānanda, lay followers at Ñātika who have died, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, are once-returners; having come to this world only once more, they will make an end of suffering. More than five hundred, Ānanda, lay followers at Ñātika who have died, with the utter elimination of the three mental fetters, are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"But this is not wonderful, Ānanda, that one who has become a human being should die; if each time someone dies you were to approach me and ask about this matter, that would be harming to the Truth-finder. Therefore, Ānanda, I will teach an exposition of the Teaching called 'the mirror of the Teaching', possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'
"And what, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'
"Here, Ānanda, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. This, Ānanda, is that mirror of the Teaching, that exposition of the Teaching, possessed of which a noble disciple, if he wishes, may declare of himself: 'For me, hell is eliminated, the animal realm is eliminated, the sphere of ghosts is eliminated, the realm of misery, the unfortunate realm, the nether world is eliminated; I am a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'" The tenth.
The Chapter on Bamboo Door is the first.
Its summary:
Carpenter, Veḷudvāreyya, three at the brick house.