3.
The Chapter on Lay Followers
1.
The Discourse on Timidity
171. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, a lay follower possessed of five qualities has fallen into timidity. Which five? One is a killer of living beings, one takes what is not given, one engages in sexual misconduct, one is a liar, one indulges in spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities has fallen into timidity.
"Monks, a lay follower possessed of five qualities is confident. Which five? One abstains from killing living beings, one abstains from taking what is not given, one abstains from sexual misconduct, one abstains from lying, one abstains from spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities is confident." The first.
2.
The Discourse on Confidence
172. "Monks, a lay follower possessed of five qualities dwells unconfidently in a house. Which five? One is a killer of living beings, etc. One indulges in spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities dwells unconfidently in a house.
"Monks, a lay follower possessed of five qualities dwells confidently in a house. Which five? One abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities dwells confidently in a house." The second.
3.
The Discourse on Hell
173. "Monks, a lay follower possessed of five qualities is deposited in hell as if carried there. Which five? One is a killer of living beings, etc. One indulges in spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities is deposited in hell as if carried there.
"Monks, a lay follower possessed of five qualities is deposited in heaven as if carried there. Which five? One abstains from killing living beings, etc. abstains from spirits, liquor and intoxicants that cause negligence. Monks, a lay follower possessed of these five qualities is deposited in heaven as if carried there." The third.
4.
The Discourse on Enmity
174. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"Householder, without abandoning five fears and enmities, one is called 'immoral', and one is reborn in hell. Which five? Killing living beings, taking what is not given, sexual misconduct, lying, spirits, liquor and intoxicants that cause negligence - these, householder, are the five fears and enmities without abandoning which one is called 'immoral', and one is reborn in hell.
"Householder, having abandoned five fears and enmities, one is called 'moral', and one is reborn in a fortunate world. Which five? Killing living beings, taking what is not given, sexual misconduct, lying, spirits, liquor and intoxicants that cause negligence - these, householder, are the five fears and enmities having abandoned which one is called 'moral', and one is reborn in a fortunate world.
"Whatever, householder, one who kills living beings produces fear and enmity pertaining to the present life on account of killing living beings, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from killing living beings does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from killing living beings, that fear and enmity is thus allayed.
"Whatever, householder, one who takes what is not given... etc.
"Whatever, householder, one who engages in sexual misconduct... etc.
"Whatever, householder, a liar... etc.
"Whatever, householder, one who indulges in spirits, liquor and intoxicants that cause negligence produces fear and enmity pertaining to the present life on account of spirits, liquor and intoxicants that cause negligence, and produces fear and enmity pertaining to the future life, and experiences mental suffering and displeasure - one who abstains from spirits, liquor and intoxicants that cause negligence does not produce fear and enmity pertaining to the present life, does not produce fear and enmity pertaining to the future life, and does not experience mental suffering and displeasure. For one who abstains from spirits, liquor and intoxicants that cause negligence, that fear and enmity is thus allayed."
Takes what is not given in the world, and goes to another's wife;
And the drinking of spirits and liquor, whatever man engages in.
Upon the collapse of the body, the unwise one is reborn in hell.
Does not take what is not given in the world, does not go to another's wife;
And the drinking of spirits and liquor, whatever man does not engage in.
Upon the collapse of the body, the wise one is reborn in a fortunate world." The fourth.
5.
The Discourse on the Outcast
175. "Monks, a lay follower possessed of five qualities is a lay follower outcast and a lay follower stain and a lay follower scorned. Which five? He is faithless; he is immoral; he is superstitious about omens, he looks to blessings not to action; and he seeks one worthy of offerings outside of here; and there he gives priority. Monks, a lay follower possessed of these five qualities is a lay follower outcast and a lay follower stain and a lay follower scorned.
"Monks, a lay follower possessed of five qualities is a lay follower jewel and a lay follower lotus and a lay follower white lotus. Which five? He has faith; he is moral; he is not superstitious about omens, he looks to action not to blessings; he does not seek one worthy of offerings outside of here; and here he gives priority. Monks, a lay follower possessed of these five qualities is a lay follower jewel and a lay follower lotus and a lay follower white lotus." The fifth.
6.
The Discourse on Rapture
176. Then the householder Anāthapiṇḍika, 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 the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"You, householder, have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. Indeed, householder, contentment should not be made with just that much - 'We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick.' Therefore, householder, you should train thus - 'How may we from time to time, having attained the rapture of solitude, dwell in it!' Thus indeed, householder, should you train."
When this was said, the Venerable Sāriputta said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! How well spoken is this, venerable sir, by the Blessed One - 'You, householder, have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. Indeed, householder, contentment should not be made with just that much - We have attended upon the Community of monks with the requisites of robes, almsfood, lodging and medicine for the sick. Therefore, householder, you should train thus - How may we from time to time, having attained the rapture of solitude, dwell in it! Thus indeed, householder, should you train.' Venerable sir, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, five states are not present for him at that time. Whatever pain and displeasure connected with sensuality there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with sensuality there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the wholesome there may be for him, that is not present for him at that time. Venerable sir, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, these five states are not present for him at that time."
"Good, good, Sāriputta! Sāriputta, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, five states are not present for him at that time. Whatever pain and displeasure connected with sensuality there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with sensuality there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever happiness and pleasure connected with the unwholesome there may be for him, that is not present for him at that time. Whatever pain and displeasure connected with the wholesome there may be for him, that is not present for him at that time. Sāriputta, at the time when a noble disciple, having attained the rapture of solitude, dwells in it, these five states are not present for him at that time." The sixth.
7.
The Discourse on Trade
177. "There are these five trades, monks, that should not be done by a lay follower. What five? Trade in weapons, trade in beings, trade in meat, trade in intoxicants, trade in poison - these, monks, are the five trades that should not be done by a lay follower." The seventh.
8.
The Discourse on the King
178. "What do you think, monks, have you seen or heard - 'This person, having abandoned the killing of living beings, abstains from killing living beings.' Kings, having seized him, because of abstention from killing living beings, kill him or bind him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned the killing of living beings, abstains from killing living beings.' Kings, having seized him, because of abstention from killing living beings, kill him or bind him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person deprived a woman or a man of life.' Kings, having seized him, because of killing living beings, kill him or bind him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."
"What do you think, monks, have you seen or heard - 'This person, having abandoned taking what is not given, abstains from taking what is not given.' Kings, having seized him, because of abstention from taking what is not given, kill him or bind him or banish him or do with him as they wish?" "No indeed, venerable sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned taking what is not given, abstains from taking what is not given.' Kings, having seized him, because of abstention from taking what is not given, kill him or bind him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person took from a village or from a forest what was not given, reckoned a theft.' Kings, having seized him, because of taking what is not given, kill him or bind him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."
"What do you think, monks, have you seen or heard - 'This person, having abandoned sexual misconduct, abstains from sexual misconduct.' Kings, having seized him, because of abstention from sexual misconduct, kill him or bind him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned sexual misconduct, abstains from sexual misconduct.' Kings, having seized him, because of abstention from sexual misconduct, kill him or bind him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person committed adultery with others' wives and others' daughters.' Kings, having seized him, because of sexual misconduct, kill him or bind him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."
"What do you think, monks, have you seen or heard - 'This person, having abandoned lying, abstains from lying.' Kings, having seized him, because of abstention from lying, kill him or imprison him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned lying, abstains from lying.' Kings, having seized him, because of abstention from lying, kill him or imprison him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person ruined the welfare of a householder or a householder's son by lying.' Kings, having seized him, because of lying, kill him or imprison him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of."
"What do you think, monks, have you seen or heard - 'This person, having abandoned spirits, liquor and intoxicants that cause negligence, abstains from spirits, liquor and intoxicants that cause negligence.' Kings, having seized him, because of abstention from spirits, liquor and intoxicants that cause negligence, kill him or imprison him or banish him or do with him as they wish?" "No, Venerable Sir." "Good, monks! I too, monks, have neither seen nor heard this - 'This person, having abandoned spirits, liquor and intoxicants that cause negligence, abstains from spirits, liquor and intoxicants that cause negligence.' Kings, having seized him, because of abstention from spirits, liquor and intoxicants that cause negligence, kill him or imprison him or banish him or do with him as they wish. But they declare his evil deed in this way - 'This person, devoted to spirits, liquor and intoxicants that cause negligence, deprived a woman or a man of life; this person, devoted to spirits, liquor and intoxicants that cause negligence, took from a village or from a forest what was not given, reckoned a theft; this person, devoted to spirits, liquor and intoxicants that cause negligence, committed adultery with others' wives and others' daughters; this person, devoted to spirits, liquor and intoxicants that cause negligence, ruined the welfare of a householder or a householder's son by lying.' Kings, having seized him, because of spirits, liquor and intoxicants that cause negligence, kill him or imprison him or banish him or do with him as they wish. Have you seen or heard of such a thing?" "Both seen, venerable sir, and heard, and it will be heard of." The eighth.
9.
The Discourse on the Layman
179. Then the householder Anāthapiṇḍika, 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. Then the Blessed One addressed the Venerable Sāriputta - "Whomever you would know, Sāriputta, to be a householder clothed in white, whose actions are restrained by the five training rules, who obtains at will, obtains without difficulty, obtains without trouble, the four states pertaining to the higher mind, which are pleasant abidings in the present life, 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.'"
"In which five training rules is one whose actions are restrained? Here, Sāriputta, a noble disciple 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. In these five training rules one's actions are restrained.
"Of which four states pertaining to the higher mind, which are pleasant abidings in the present life, is one an obtainer at will, an obtainer without difficulty, an obtainer without trouble? Here, Sāriputta, 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.' This is his first state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure.
"Furthermore, Sāriputta, a noble disciple 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.' This is his second state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure.
"Furthermore, Sāriputta, a noble disciple is endowed with unwavering confidence in the Community - 'The Community of the Blessed One's disciples is practicing well, the Community of the Blessed One's disciples is practicing uprightly, the Community of the Blessed One's disciples is practicing by the true method, the Community of the Blessed One's disciples is practicing 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.' This is his third state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure.
"Furthermore, Sāriputta, a noble disciple 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. This is his fourth state pertaining to the higher mind, a pleasant abiding in the present life, attained for the purification of the impure mind, for the cleansing of the mind that is not pure. Of these four states pertaining to the higher mind, which are pleasant abidings in the present life, one is an obtainer at will, an obtainer without difficulty, an obtainer without trouble.
"Whomever you would know, Sāriputta, to be a householder clothed in white - whose actions are restrained by these five training rules, and who obtains at will, obtains without difficulty, obtains without trouble, these four states pertaining to the higher mind, which are pleasant abidings in the present life, 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.'"
Having undertaken the noble teaching, the wise one should avoid them.
And one should not speak falsehood knowingly, one should not touch what is not given.
A being should not drink fermented liquor or spirits, which delude the mind.
One should develop a mind free from ill-will, beneficial, for the world of the gods.
Given first to the peaceful ones, the offering is abundant.
Thus among black, white, red, or tawny cows.
In whichever of these a tamed bull is born.
Him alone they yoke to the burden, they do not consider his colour.
Warriors, brahmins, merchants, workers, outcasts, and refuse-collectors.
Righteous, accomplished in morality, a speaker of truth, with a sense of shame.
With burden laid down, unbound, with obligations fulfilled, without mental corruptions.
In that stainless field, the offering is abundant.
They give gifts outside, for they do not attend upon the peaceful ones.
Their faith in the Fortunate One is rooted and established.
Gradually the wise attain Nibbāna." The ninth.
10.
The Discourse on Gavesī
180. On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks. The Blessed One, travelling on the highway, saw in a certain region a great sal grove; having seen it, having turned aside from the road, he approached that sal grove; having approached, having plunged into that sal grove, he manifested a smile at a certain spot.
Then this occurred to the Venerable Ānanda: "What is the cause, what is the condition, for the Blessed One's manifestation of a smile? Truth-finders do not manifest a smile without reason." Then the Venerable Ānanda said this to the Blessed One - "What, venerable sir, is the cause, what is the condition, for the Blessed One's manifestation of a smile? Truth-finders do not manifest a smile without reason."
"Once upon a time, Ānanda, in this region there was a city, prosperous and flourishing, with many people, crowded with people. Now, Ānanda, the Blessed One Kassapa, the Worthy One, the One Enlightened by himself, dwelt in dependence on that city. Now, Ānanda, the Blessed One Kassapa, the Worthy One, the One Enlightened by himself, had a lay follower named Gavesī who did not fulfil the moral precepts. By the lay follower Gavesī, Ānanda, about five hundred lay followers were acknowledged and encouraged, who did not fulfil the moral precepts. Then, Ānanda, this occurred to the lay follower Gavesī: 'I am very helpful to these five hundred lay followers, a forerunner, an instigator, and I do not fulfil the moral precepts, and these five hundred lay followers do not fulfil the moral precepts. Thus this is exactly equal, there is nothing exceeding; come, let me exceed.'
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said this to those five hundred lay followers: 'From this day forth, venerables, remember me as one who fulfils the moral precepts!' Then, Ānanda, this occurred to those five hundred lay followers: 'The noble Gavesī has been very helpful to us, a forerunner, an instigator. If indeed the noble Gavesī will be one who fulfils the moral precepts, how much more then we!' Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said this to the lay follower Gavesī: 'From this day forth, let the noble Gavesī remember these five hundred lay followers too as ones who fulfil the moral precepts.' Then, Ānanda, this occurred to the lay follower Gavesī: 'I am very helpful to these five hundred lay followers, a forerunner, an instigator, and I fulfil the moral precepts, and these five hundred lay followers too fulfil the moral precepts. Thus this is exactly equal, there is nothing exceeding; come, let me exceed!'
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said this to those five hundred lay followers: "From this day forth, venerables, remember me as one leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice." Then, Ānanda, this occurred to those five hundred lay followers: 'The noble Gavesī has been very helpful to us, a forerunner, an instigator. If the noble Gavesī will lead the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice, far less then we!" Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said this to the lay follower Gavesī: "From this day forth, let the noble Gavesī remember these five hundred lay followers too as ones leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice." Then, Ānanda, this occurred to the lay follower Gavesī: "I am indeed very helpful to these five hundred lay followers, a forerunner, an instigator. And I am one who fulfils the moral precepts. These five hundred lay followers too are ones who fulfil the moral precepts. And I am one leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. These five hundred lay followers too are ones leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. Thus this is exactly equal, there is nothing exceeding; come, let me exceed.'
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said this to those five hundred lay followers: "From this day forth, venerables, remember me as one eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time." Then, Ānanda, this occurred to those five hundred lay followers: "The noble Gavesī is indeed very helpful, a forerunner, an instigator. If the noble Gavesī will eat one meal a day, abstaining from eating at night, abstaining from eating at the improper time, far less then we!" Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said this to the lay follower Gavesī: "From this day forth, let the noble Gavesī remember these five hundred lay followers too as ones eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time." Then, Ānanda, this occurred to the lay follower Gavesī: "I am indeed very helpful to these five hundred lay followers, a forerunner, an instigator. And I am one who fulfils the moral precepts. These five hundred lay followers too are ones who fulfil the moral precepts. And I am one leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. These five hundred lay followers too are ones leading the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. And I am one eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time. These five hundred lay followers too are ones eating one meal a day, abstaining from eating at night, abstaining from eating at the improper time. Thus this is exactly equal, there is nothing exceeding; come, let me exceed.'
"Then, Ānanda, the lay follower Gavesī approached the Blessed One Kassapa, the Worthy One, the One Enlightened by himself; having approached, he said this to the Blessed One Kassapa, the Worthy One, the One Enlightened by himself - 'May I, venerable sir, receive the going forth in the presence of the Blessed One, may I receive the full ordination.' The lay follower Gavesī, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Worthy One, the One Enlightened by himself, he received full ordination. Not long after being fully ordained, Ānanda, the monk Gavesī, 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 monk Gavesī, Ānanda, became one of the Worthy Ones.
"Then, Ānanda, this occurred to those five hundred lay followers - 'The noble Gavesī has been very helpful to us, a forerunner, an instigator. If even the noble Gavesī will go forth from home into homelessness, having shaved off his hair and beard, having put on ochre robes, far less then we!' far less then we!" Then, Ānanda, those five hundred lay followers approached the Blessed One Kassapa, the Worthy One, the One Enlightened by himself; having approached, they said this to the Blessed One Kassapa, the Worthy One, the One Enlightened by himself - 'May we, venerable sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination.' Those five hundred lay followers, Ānanda, received the going forth in the presence of the Blessed One Kassapa, the Worthy One, the One Enlightened by himself, they received full ordination.
"Then, Ānanda, this occurred to the monk Gavesī - 'I am one who obtains at will, obtains without difficulty, obtains without trouble, this unsurpassed bliss of liberation. Oh, may these five hundred monks too be ones who obtain at will, obtain without difficulty, obtain without trouble, this unsurpassed bliss of liberation!' Then, Ānanda, those five hundred monks, dwelling 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 themselves, having attained, they dwelt. They 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.'"
"Thus indeed, Ānanda, those five hundred monks, with Gavesī as their chief, striving progressively higher and higher, progressively more sublime and more sublime, realised the unsurpassed liberation. Therefore, Ānanda, you should train thus - 'Striving progressively higher and higher, progressively more sublime and more sublime, we will realise the unsurpassed liberation.' Thus indeed, Ānanda, should you train." The tenth.
The Chapter on Lay Followers is third.
Its summary:
Joy, Trade, Kings, and Householder and Seeker.