3.
The Chapter on Householders
1.
The First Discourse on Ugga
21. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. There the Blessed One addressed the monks: "Monks, remember Ugga, the householder of Vesālī, as one possessed of eight wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then a certain monk, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Ugga, the householder of Vesālī; having approached, he sat down on the prepared seat. Then Ugga, the householder of Vesālī, approached that monk; having approached, he paid respect to that monk and sat down to one side. To Ugga, the householder of Vesālī, seated to one side, that monk said this:
"You, householder, have been declared by the Blessed One as one possessed of eight wonderful and marvellous qualities. What are those eight wonderful and marvellous qualities, householder, with which you are endowed, declared by the Blessed One?" "I do not know, venerable sir, with which eight wonderful and marvellous qualities I have been declared by the Blessed One as endowed. But, venerable sir, whatever eight wonderful and marvellous qualities are found in me, listen to that, pay close attention; I will speak." "Yes, householder," that monk assented to Ugga, the householder of Vesālī. Ugga, the householder of Vesālī, said this: "When I, venerable sir, first saw the Blessed One from afar; with the very seeing of the Blessed One, venerable sir, my mind became confident. This, venerable sir, is the first wonderful and marvellous quality found in me.
"So I, venerable sir, with a confident mind, attended on the Blessed One. The Blessed One gave me a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that I was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that proclamation of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in me, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation." So I, venerable sir, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, right there went for refuge to the Buddha, the Teaching, and the Community, and undertook the five training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvellous quality found in me.
"I had, venerable sir, four young wives. Then I, venerable sir, approached those wives; having approached, I said this to those wives - 'By me, sisters, the training rules with the holy life as the fifth have been undertaken. Whichever of you wishes, let her enjoy the wealth right here and make merit, or let her go to her own family of relatives. Or if there is a desire for a man, to whom shall I give you?' When this was said, venerable sir, the eldest wife said this to me - 'Give me, master's son, to such and such a man.' Then I, venerable sir, having summoned that man, having taken my wife with my left hand, having taken a water pitcher with my right hand, I presented her to that man. But while giving up my young wife, venerable sir, I do not know of any alteration of my mind. This, venerable sir, is my third wonderful and marvellous quality that exists.
"There is indeed wealth in my family, venerable sir. And that is undivided with those who are moral and of good character. This, venerable sir, is my fourth wonderful and marvellous quality that exists.
"Whatever monk I attend upon, venerable sir; I attend upon attentively only, not inattentively. This, venerable sir, is my fifth wonderful and marvellous quality that exists.
"If, venerable sir, that venerable one teaches me the Teaching; I listen attentively only, not inattentively. If that venerable one does not teach me the Teaching, I teach him the Teaching. This, venerable sir, is my sixth wonderful and marvellous quality that exists.
"It is not wonderful, venerable sir, that deities having approached me announce - 'Well proclaimed, householder, is the Teaching by the Blessed One.' When this was said, I, venerable sir, say this to those deities - 'Whether you deities would say thus or would not say thus, yet the Teaching is well proclaimed by the Blessed One.' But I do not know, venerable sir, of any elation of mind on that account - 'Deities approach me, or I converse with deities.' This, venerable sir, is my seventh wonderful and marvellous quality that exists.
"These five lower mental fetters, venerable sir, that have been taught by the Blessed One, I do not regard any of them as not abandoned in myself. This, venerable sir, is my eighth wonderful and marvellous quality that exists. These, venerable sir, are my eight wonderful and marvellous qualities that exist. But I do not know - with which eight wonderful and marvellous qualities I am possessed that I have been declared by the Blessed One."
Then that monk, having received almsfood at the dwelling of Ugga, the householder of Vesālī, rose from his seat and departed. Then that monk, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk reported to the Blessed One all the friendly conversation he had with Ugga, the householder of Vesālī.
"Good, good, monk! As Ugga, the householder of Vesālī, answering rightly would answer, monk, Ugga, the householder of Vesālī, was declared by me as possessed of these very eight wonderful and marvellous qualities. And further, monk, remember Ugga, the householder of Vesālī, as possessed of these eight wonderful and marvellous qualities." The first.
2.
The Second Discourse on Ugga
22. On one occasion the Blessed One was dwelling among the Vajjis at Hatthigāma. There the Blessed One addressed the monks - "Monks, remember Ugga, the householder of Hatthigāma, as one possessed of eight wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then a certain monk, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Ugga, the householder of Hatthigāma; having approached, he sat down on the prepared seat. Then Ugga, the householder of Hatthigāma, approached that monk; having approached, he paid respect to that monk and sat down to one side. To Ugga, the householder of Hatthigāma, seated to one side, that monk said this: "You, householder, have been declared by the Blessed One as one possessed of eight wonderful and marvellous qualities. What are those eight wonderful and marvellous qualities, householder, with which you are endowed, declared by the Blessed One?"
"I do not know, venerable sir, with which eight wonderful and marvellous qualities I have been declared by the Blessed One as endowed. But, venerable sir, whatever eight wonderful and marvellous qualities are found in me, listen to that, pay close attention; I will speak." "Yes, householder," that monk assented to Ugga, the householder of Hatthigāma. Ugga, the householder of Hatthigāma, said this: "When I, venerable sir, while wandering in the elephant forest, first saw the Blessed One from afar; with the very seeing of the Blessed One, venerable sir, my mind became confident, and the intoxication from liquor was abandoned. This, venerable sir, is the first wonderful and marvellous quality found in me.
"So I, venerable sir, with a confident mind, attended on the Blessed One. The Blessed One gave me a progressive discourse, as follows: a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that I was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that proclamation of the Teaching which the Buddhas have themselves discovered: suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye; even so, in me, in that very seat, the stainless, spotless eye of the Teaching arose: "Whatever has the nature of arising, all that has the nature of cessation." So I, venerable sir, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, right there went for refuge to the Buddha, the Teaching, and the Community, and undertook the five training rules with celibacy as the fifth. This, venerable sir, is the second wonderful and marvellous quality found in me.
"I had, venerable sir, four young wives. Then I, venerable sir, approached those wives; having approached, I said this to those wives - 'By me, sisters, the training rules with the holy life as the fifth have been undertaken. Whichever of you wishes, let her enjoy the wealth right here and make merit, or let her go to her own family of relatives. Or if there is a desire for a man, to whom shall I give you?' When this was said, venerable sir, the eldest wife said this to me - 'Give me, master's son, to such and such a man.' Then I, venerable sir, having summoned that man, having taken my wife with my left hand, having taken a water pitcher with my right hand, I presented her to that man. But while giving up my young wife, venerable sir, I do not know of any alteration of my mind. This, venerable sir, is my third wonderful and marvellous quality that exists.
"There is indeed wealth in my family, venerable sir. And that is undivided with those who are moral and of good character. This, venerable sir, is my fourth wonderful and marvellous quality that exists.
"Whatever monk I attend upon, venerable sir; I attend upon attentively only, not inattentively. If that venerable one teaches me the Teaching; I listen attentively only, not inattentively. If that venerable one does not teach me the Teaching, I teach him the Teaching. This, venerable sir, is my fifth wonderful and marvellous quality that exists.
"It is not wonderful, venerable sir, that when the Community is invited, deities having approached announce - 'Such and such a monk, householder, is liberated in both ways, such and such is liberated by wisdom, such and such is a body-witness, such and such is one attained to right view, such and such is liberated by faith, such and such is a follower of the Teaching, such and such is a faith-follower, such and such is moral and of good character, such and such is immoral and of bad character.' But while serving the Community, venerable sir, I do not know of producing such a thought - 'To this one I give little, to this one I give much.' Rather, venerable sir, I give with an even mind. This, venerable sir, is my sixth wonderful and marvellous quality that exists.
"It is not wonderful, venerable sir, that deities having approached me announce - 'Well proclaimed, householder, is the Teaching by the Blessed One.' When this was said, I, venerable sir, say this to those deities - 'Whether you deities would say thus or would not say thus, yet the Teaching is well proclaimed by the Blessed One.' But I do not know, venerable sir, of any elation of mind on that account - 'Deities approach me, or I converse with deities.' This, venerable sir, is my seventh wonderful and marvellous quality that exists.
"And if I, venerable sir, were to die before the Blessed One, it would not be wonderful if the Blessed One were to declare thus of me - 'There is no mental fetter by which the householder Ugga of Hatthigāma, being fettered, would come back again to this world.' This, venerable sir, is my eighth wonderful and marvellous quality that exists. These, venerable sir, are my eight wonderful and marvellous qualities that exist. But I do not know - with which eight wonderful and marvellous qualities I am possessed that I have been declared by the Blessed One."
Then that monk, having received almsfood at the dwelling of Ugga, the householder of Hatthigāma, rose from his seat and departed. Then that monk, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk reported to the Blessed One all the friendly conversation he had with Ugga, the householder of Hatthigāma.
"Good, good, monk! As Ugga, the householder of Hatthigāma, answering rightly would answer, monk, Ugga, the householder of Hatthigāma, was declared by me as possessed of these very eight wonderful and marvellous qualities. And further, monk, remember Ugga, the householder of Hatthigāma, as possessed of these eight wonderful and marvellous qualities." The second.
3.
The First Discourse on Hatthaka
23. On one occasion the Blessed One was dwelling at Āḷavī in the Aggāḷava shrine. There the Blessed One addressed the monks - "Monks, remember Hatthaka of Āḷavī as one possessed of seven wonderful and marvellous qualities. Which seven? For Hatthaka of Āḷavī has faith, monks; Hatthaka of Āḷavī is moral, monks; Hatthaka of Āḷavī has shame, monks; Hatthaka of Āḷavī has moral fear, monks; Hatthaka of Āḷavī is very learned, monks; Hatthaka of Āḷavī is generous, monks; Hatthaka of Āḷavī is wise, monks - Monks, remember Hatthaka of Āḷavī as one possessed of these seven wonderful and marvellous qualities." This is what the Blessed One said. Having said this, the Fortunate One rose from his seat and entered the dwelling.
Then a certain monk, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Hatthaka of Āḷavī; having approached, he sat down on the prepared seat. Then Hatthaka of Āḷavī approached that monk; having approached, he paid respect to that monk and sat down to one side. To Hatthaka of Āḷavī seated to one side, that monk said this -
"You, friend, have been declared by the Blessed One as one possessed of seven wonderful and marvellous qualities. Which seven? 'Hatthaka of Āḷavī has faith, monks; is moral... etc. has shame... one with moral fear... is very learned... is generous... Hatthaka of Āḷavī is wise, monks.' You, friend, have been declared by the Blessed One as one possessed of these seven wonderful and marvellous qualities." "Was there, venerable sir, no layman clad in white present?" "There was no layman clad in white present, friend." "Good, venerable sir, that no layman clad in white was present."
Then that monk, having received almsfood at the dwelling of Hatthaka of Āḷavī, rose from his seat and departed. Then that monk, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One -
"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, approached the dwelling of Hatthaka of Āḷavī; having approached, I sat down on the prepared seat. Then, venerable sir, Hatthaka of Āḷavī approached me; having approached, he paid respect to me and sat down to one side. To Hatthaka of Āḷavī seated to one side, I, venerable sir, said this - 'You, friend, have been declared by the Blessed One as one possessed of seven wonderful and marvellous qualities. Which seven? Hatthaka of Āḷavī is faithful, monks; is moral... etc. has shame... one with moral fear... is very learned... is generous... Hatthaka of Āḷavī is wise, monks. You, friend, have been declared by the Blessed One as one possessed of these seven wonderful and marvellous qualities.'
"When this was said, venerable sir, Hatthaka said this to me - 'Was there not, venerable sir, any layman clad in white present there?' 'There was not, friend, any layman clad in white present there.' 'Good, venerable sir, that there was no layman clad in white present there.'"
"Good, good, monk! That son of good family, monk, has few wishes. Though wholesome qualities exist in himself, he does not wish them to be known by others. If so, monk, remember Hatthaka of Āḷavī as one possessed of this eighth wonderful and marvellous quality too, that is to say, fewness of wishes." The third.
4.
The Second Discourse on Hatthaka
24. On one occasion the Blessed One was dwelling at Āḷavī in the Aggāḷava shrine. Then Hatthaka of Āḷavī, surrounded by about five hundred lay followers, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Hatthaka of Āḷavī seated to one side, the Blessed One said this - "This is indeed a great assembly of yours, Hatthaka. How then do you, Hatthaka, support this great assembly?" "These four ways of supporting others, venerable sir, that have been taught by the Blessed One, by these I support this great assembly. I, venerable sir, whomever I know - 'This one should be supported by giving,' him I support by giving; whomever I know - 'This one should be supported by endearing speech,' him I support by endearing speech; whomever I know - 'This one should be supported by beneficent conduct,' him I support by beneficent conduct; whomever I know - 'This one should be supported by impartiality,' him I support by impartiality. There is indeed wealth in my family, venerable sir. They do not think a poor person is worth listening to in the same way." "Good, good, Hatthaka! This is indeed the method for you, Hatthaka, to support a great assembly. For whoever, Hatthaka, in the past period of time supported a great assembly, all of them supported a great assembly by these very four ways of supporting others. And whoever, Hatthaka, in the future period of time will support a great assembly, all of them will support a great assembly by these very four ways of supporting others. And whoever, Hatthaka, at present supports a great assembly, all of them support a great assembly by these very four ways of supporting others."
Then Hatthaka of Āḷavī, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Blessed One, soon after Hatthaka of Āḷavī had departed, addressed the monks - "Monks, remember Hatthaka of Āḷavī as one possessed of eight wonderful and marvellous qualities. Which eight? Hatthaka of Āḷavī is faithful, monks; Hatthaka of Āḷavī is moral, monks; etc. has shame... one with moral fear... is very learned... is generous... Hatthaka of Āḷavī is wise, monks; Hatthaka of Āḷavī has few wishes, monks. Monks, remember Hatthaka of Āḷavī as one possessed of these eight wonderful and marvellous qualities." The fourth.
5.
The Discourse on Mahānāma
25. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "In what respect, venerable sir, is one a lay follower?" "Since, Mahānāma, one has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community; to this extent, Mahānāma, is one a lay follower."
"But in what respect, venerable sir, is a lay follower moral?" "Since, Mahānāma, a lay follower abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from lying, abstains from spirits, liquor and intoxicants that cause negligence; to this extent, Mahānāma, is a lay follower moral."
"But in what respect, venerable sir, is a lay follower practising for personal welfare, not for the welfare of others?" "Since, Mahānāma, a lay follower is himself accomplished in faith, but does not encourage others to accomplishment in faith; he is himself accomplished in morality, but does not encourage others to accomplishment in morality; he is himself accomplished in generosity, but does not encourage others to accomplishment in generosity; he himself wishes to see monks, but does not encourage others to see monks; he himself wishes to hear the Good Teaching, but does not encourage others to hear the Good Teaching; he is himself one who retains the teachings heard, but does not encourage others to retain the Teaching; he is himself an investigator of the meaning of the teachings heard, but does not encourage others to investigate the meaning; he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, but does not encourage others to practise in accordance with the Teaching. To this extent, Mahānāma, is a lay follower practising for personal welfare, not for the welfare of others."
"But in what respect, venerable sir, is a lay follower practising both for personal welfare and for the welfare of others?" "Since, Mahānāma, a lay follower is himself accomplished in faith, and encourages others to accomplishment in faith; he is himself accomplished in morality, and encourages others to accomplishment in morality; he is himself accomplished in generosity, and encourages others to accomplishment in generosity; he himself wishes to see monks, and encourages others to see monks; he himself wishes to hear the Good Teaching, and encourages others to hear the Good Teaching; he is himself one who retains the teachings heard, and encourages others to retain the Teaching; he is himself an investigator of the meaning of the teachings heard, and encourages others to investigate the meaning; he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, and encourages others to practise in accordance with the Teaching. To this extent, Mahānāma, is a lay follower practising both for personal welfare and for the welfare of others." The fifth.
6.
The Discourse to Jīvaka
26. On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka's Mango Grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Jīvaka Komārabhacca said this to the Blessed One - "In what respect, venerable sir, is one a lay follower?" "Since, Jīvaka, one has gone for refuge to the Buddha, has gone for refuge to the Teaching, has gone for refuge to the Community; to this extent, Jīvaka, is one a lay follower."
"But in what respect, venerable sir, is a lay follower moral?" "Since, Jīvaka, a lay follower abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence; to this extent, Jīvaka, is a lay follower moral."
"But in what respect, venerable sir, is a lay follower practising for personal welfare, not for the welfare of others?" "Since, Jīvaka, a lay follower is himself accomplished in faith, but does not encourage others to accomplishment in faith, etc. he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, but does not encourage others to practise in accordance with the Teaching. To this extent, Jīvaka, is a lay follower practising for personal welfare, not for the welfare of others."
"But in what respect, venerable sir, is a lay follower practising both for personal welfare and for the welfare of others?" "Since, Jīvaka, a lay follower is himself accomplished in faith, and encourages others to accomplishment in faith; he is himself accomplished in morality, and encourages others to accomplishment in morality; he is himself accomplished in generosity, and encourages others to accomplishment in generosity; he himself wishes to see monks, and encourages others to see monks; he himself wishes to hear the Good Teaching, and encourages others to hear the Good Teaching; he is himself one who retains the teachings heard, and encourages others to retain the Teaching; he is himself an investigator of the meaning of the teachings heard, and encourages others to investigate the meaning; he himself, having understood the meaning and having understood the Teaching, is practising in accordance with the Teaching, and encourages others to practise in accordance with the Teaching. To this extent, Jīvaka, is a lay follower practising both for personal welfare and for the welfare of others." The sixth.
7.
The First Discourse on Powers
27. "There are, monks, these eight powers. What are the eight? Children, monks, have crying as their power; women have wrath as their power; thieves have weapons as their power; kings have supremacy as their power; fools have complaint as their power; the wise have persuasion as their power; the very learned have reflection as their power; ascetics and brahmins have patience as their power - these, monks, are the eight powers." The seventh.
8.
The Second Discourse on Powers
28. 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: "How many, Sāriputta, are the powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated'?" "Eight, venerable sir, are the powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
What are the eight? Here, venerable sir, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom. That, venerable sir, for a monk who has eliminated the mental corruptions, all activities are well seen as impermanent, as they really are, with right wisdom - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom. That, venerable sir, for a monk who has eliminated the mental corruptions, sensual pleasures are well seen as like a pit of burning charcoal, as they really are, with right wisdom - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions. That, venerable sir, for a monk who has eliminated the mental corruptions, the mind slants towards seclusion, slopes towards seclusion, inclines towards seclusion, is established in seclusion, delights in renunciation, has become completely free from all phenomena conducive to mental corruptions - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed. That, venerable sir, for a monk who has eliminated the mental corruptions, the four establishments of mindfulness have been developed and well developed - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
Furthermore, venerable sir, for a monk who has eliminated the mental corruptions, the four bases for spiritual power have been developed and well developed; etc. the five faculties have been developed and well developed; etc. the seven factors of enlightenment have been developed and well developed; etc. the noble eightfold path has been developed and well developed. That, venerable sir, for a monk who has eliminated the mental corruptions, the noble eightfold path has been developed and well developed - this too, venerable sir, is a power of a monk who has eliminated the mental corruptions, based on which power a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.'
These, venerable sir, are the eight powers of a monk who has eliminated the mental corruptions, endowed with which powers a monk who has eliminated the mental corruptions acknowledges the elimination of the mental corruptions: 'My mental corruptions are eliminated.' The eighth.
9.
The Discourse on Inopportune Moments
29. "'The world has momentary duties, the world has momentary duties,' monks, the ignorant worldling speaks, but he does not know the opportune moment or the inopportune moment. These eight, monks, are inopportune moments, wrong times for abiding by the holy life. What are the eight? Here, monks, a Truth-finder has arisen in the world, a Worthy One, a 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, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One; and this person has been reborn in hell. This, monks, is the first inopportune moment, wrong time for abiding by the holy life.
"Furthermore, monks, a Truth-finder has arisen in the world... etc. Teacher of gods and humans, the Enlightened One, the Blessed One, and the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One; and this person has been reborn in the animal realm... etc.
"Furthermore, monks... etc. and this person has been reborn in the sphere of ghosts... etc.
"Furthermore, monks... etc. and this person has been reborn in a certain long-lived order of gods... etc.
"Furthermore, monks... etc. and this person has been reborn in the border districts, and he is among barbarians who do not understand, where there is no access for monks, nuns, male lay followers, and female lay followers... etc. This is the fifth inopportune moment, wrong time for abiding by the holy life.
"Furthermore, monks... etc. and this person has been reborn in the middle countries, and he holds wrong views, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves'... etc.
"Furthermore, monks... etc. and this person has been reborn in the middle countries, and he is unwise, dull, an idiot, not competent to understand the meaning of what is well spoken and badly spoken. This, monks, is the seventh inopportune moment, wrong time for abiding by the holy life.
"Furthermore, monks, a Truth-finder has not arisen in the world, a Worthy One, a One Enlightened by himself... etc. Teacher of gods and humans, the Enlightened One, the Blessed One. And the Teaching is not taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in the middle countries, and he is wise, not dull, not an idiot, competent to understand the meaning of what is well spoken and badly spoken. This, monks, is the eighth inopportune moment, wrong time for abiding by the holy life. 'These, monks, are the eight inopportune moments, wrong times for abiding by the holy life.'
"There is just one, monks, opportune moment and right time for abiding by the holy life. What is that one? Here, monks, a Truth-finder has arisen in the world, a Worthy One, a 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. And the Teaching is taught - calming, leading to final nibbāna, leading to the highest enlightenment, proclaimed by the Fortunate One. And this person has been reborn in the middle countries, and he is wise, not dull, not an idiot, competent to understand the meaning of what is well spoken and badly spoken. This, monks, is the one opportune moment and right time for abiding by the holy life."
Those who do not attain the moment, they let the moment pass by.
Sometimes, on rare occasions in the world, Truth-finders arise.
The obtaining of human existence and the Teaching of the Good Teaching;
It is fitting to strive therein, by a being who loves oneself.
For those who have missed the moment grieve, consigned to hell.
Like a merchant who has missed his profit, one will regret for a long time.
Will experience for a long time the wandering in the round of rebirths of birth and death.
Did the Teacher's word, will do, or are doing.
Those who entered upon the path proclaimed by the Truth-finder.
Guarded in those, always mindful, one should dwell not filled with desire.
They indeed have gone beyond in the world, those who have attained the elimination of mental corruptions." The ninth.
10.
The Discourse on Anuruddha's Great Thoughts
30. On one occasion the Blessed One was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. Now at that time the Venerable Anuruddha was dwelling among the Cetis in the Eastern Bamboo Grove. Then, when the Venerable Anuruddha had gone to a private place and was in seclusion, this reflection arose in his mind: "This Teaching is for one of few wishes, this Teaching is not for one of many wishes. This Teaching is for one who is content, this Teaching is not for one who is discontent. This Teaching is for one who is secluded, this Teaching is not for one who delights in company. This Teaching is for one of aroused energy, this Teaching is not for one who is lazy. This Teaching is for one with established mindfulness, this Teaching is not for one who is unmindful. This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated. This Teaching is for one who is wise, this Teaching is not for one who is unwise."
Then the Blessed One, having known with his mind the reflection in the mind of the Venerable Anuruddha - just as a strong man might extend his bent arm or bend his extended arm; even so - having vanished from the Bhesakaḷā Grove in the Deer Park at Suṃsumāragira among the Bhaggas, he appeared before the Venerable Anuruddha in the Eastern Bamboo Grove among the Cetis. The Blessed One sat down on the prepared seat. The Venerable Anuruddha also paid respect to the Blessed One and sat down to one side. To one side
To the Venerable Anuruddha seated to one side, the Blessed One said this:
"Good, good, Anuruddha! Good indeed that you, Anuruddha, reflected: 'This Teaching is for one of few wishes, this Teaching is not for one of many wishes. This Teaching is for one who is content, this Teaching is not for one who is discontent. This Teaching is for one who is secluded, this Teaching is not for one who delights in company. This Teaching is for one of aroused energy, this Teaching is not for one who is lazy. This Teaching is for one with established mindfulness, this Teaching is not for one who is unmindful. This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated. This Teaching is for one who is wise, this Teaching is not for one who is unwise.' If so, Anuruddha, reflect also on this eighth thought of a great man: 'This Teaching is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession and takes pleasure in obsession.'"
"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, you will dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, with the subsiding of applied and sustained thought, having attained, you will dwell in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, with the fading away of rapture, you will dwell equanimous, mindful and fully aware, and you will experience happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - having attained, you will dwell in the third meditative absorption.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, then, Anuruddha, whenever you wish, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, having attained, you will dwell in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have a clothes-chest full of cloths of various colours; just so, for you dwelling contented, the rag-robe will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have rice with the dark grains picked out, with various curries and various vegetables; just so, for you dwelling contented, the meal consisting of mouthfuls of almsfood will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have a pinnacle chamber, plastered inside and out, sheltered from the wind, with bolts fastened and windows closed; just so, for you dwelling contented, the lodging at the root of a tree will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have a divan spread with a long-fleeced woollen cover, spread with a white woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends; just so, for you dwelling contented, the bed and seat spread with grass will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna.
"When, Anuruddha, you will reflect on these eight thoughts of a great man, and you will become one who obtains at will, obtains without difficulty, obtains without trouble, these four meditative absorptions pertaining to the higher mind, which are pleasant abidings in the present life, then for you, Anuruddha, just as a householder or a householder's son might have various medicines, as follows - ghee, butter, oil, honey, molasses; just so, for you dwelling contented, the medicine of fermented urine will seem agreeable, for delight, for freedom from agitation, for comfortable abiding, for entry into Nibbāna. If so, Anuruddha, you should dwell right here among the Cetis in the Eastern Bamboo Grove for the future rains residence too." "Yes, venerable sir," the Venerable Anuruddha assented to the Blessed One.
Then the Blessed One, having exhorted the Venerable Anuruddha with this exhortation - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from the Eastern Bamboo Grove among the Cetis, appeared among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. The Blessed One sat down on the prepared seat. Having sat down, the Blessed One addressed the monks: "I will teach you, monks, the eight thoughts of a great man. Listen to that, etc. And which, monks, are the eight thoughts of a great man? This Teaching, monks, is for one of few wishes, this Teaching is not for one of many wishes; this Teaching, monks, is for one who is content, this Teaching is not for one who is discontent; this Teaching, monks, is for one who is secluded, this Teaching is not for one who delights in company; this Teaching, monks, is for one of aroused energy, this Teaching is not for one who is lazy; this Teaching, monks, is for one with established mindfulness, this Teaching is not for one who is unmindful; this Teaching, monks, is for one who is concentrated, this Teaching is not for one who is unconcentrated; this Teaching, monks, is for one who is wise, this Teaching is not for one who is unwise; this Teaching, monks, is for one who delights in the absence of obsession, who takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession, who takes pleasure in obsession."
"'This Teaching is for one of few wishes, this Teaching is not for one who is greedy' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk being of few wishes does not wish 'May they know me as one of few wishes'; being content does not wish 'May they know me as content'; being secluded does not wish 'May they know me as secluded'; putting forth strenuous energy does not wish 'May they know me as one who has aroused energy'; being mindful does not wish 'May they know me as mindful'; being concentrated does not wish 'May they know me as concentrated'; being wise does not wish 'May they know me as wise'; delighting in the absence of obsession does not wish 'May they know me as one who delights in the absence of obsession'. 'This Teaching is for one of few wishes, this Teaching is not for one who is greedy' - thus what was said, this was said dependent on that.
"'This Teaching is for one who is content, this Teaching is not for one who is discontent' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk is content with any requisites of robes, almsfood, lodging and medicine for the sick. 'This Teaching is for one who is content, this Teaching is not for one who is discontent' - thus what was said, this was said dependent on that.
"'This Teaching is for one who is secluded, this Teaching is not for one who delights in company' - thus indeed this was said. Dependent on what was this said? Here, monks, for a monk dwelling secluded, there are those who approach - monks, nuns, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. There the monk, with a mind slanting towards seclusion, sloping towards seclusion, inclining towards seclusion, established in seclusion, delighting in renunciation, speaks only talk connected with dismissal. 'This Teaching is for one who is secluded, this Teaching is not for one who delights in company' - thus what was said, this was said dependent on that.
"'This Teaching is for one of aroused energy, this Teaching is not for one who is lazy' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk dwells putting forth strenuous energy for the abandoning of unwholesome mental states and for the acquisition of wholesome mental states, steadfast, of firm effort, not shirking the responsibility regarding wholesome mental states. 'This Teaching is for one of aroused energy, this Teaching is not for one who is lazy' - thus what was said, this was said dependent on that.
"'This Teaching is for one who is mindful, this Teaching is not for one who is unmindful' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk is mindful, endowed with the highest mindfulness and discretion, remembering and recollecting what was done long ago and what was said long ago. 'This Teaching is for one who is mindful, this Teaching is not for one who is unmindful' - thus what was said, this was said dependent on that.
"'This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk, quite secluded from sensual pleasures, etc. he enters and dwells in the fourth meditative absorption. 'This Teaching is for one who is concentrated, this Teaching is not for one who is unconcentrated' - thus what was said, this was said dependent on that.
"'This Teaching is for one who is wise, this Teaching is not for one who lacks wisdom' - thus indeed this was said. Dependent on what was this said? Here, monks, a monk is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading rightly to the complete destruction of suffering. 'This Teaching is for one who is wise, this Teaching is not for one who lacks wisdom' - thus what was said, this was said dependent on that.
"'This Teaching is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession and takes pleasure in obsession' - thus indeed this was said. Dependent on what was this said? Here, monks, for a monk, the mind springs forward towards the cessation of obsession, becomes clear, becomes settled, becomes liberated. 'This Teaching is for one who delights in the absence of obsession and takes pleasure in the absence of obsession, this Teaching is not for one who delights in obsession and takes pleasure in obsession' - thus what was said, this was said dependent on that."
Then the Venerable Anuruddha dwelt for the future rains residence right there among the Cetis in the Eastern Bamboo Grove. Then the Venerable Anuruddha, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed goal for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Anuruddha became one of the Worthy Ones. Then the Venerable Anuruddha, having attained arahantship, at that time spoke these verses -
With a mind-made body, approached by supernormal power.
The Buddha, delighting in the absence of obsession, taught the absence of obsession.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled." The tenth.
The Chapter on Householders is the third.
Its summary:
Two on Powers, Inopportune Moments spoken, with Anuruddha these are ten.