5.
The Chapter on Householders
1.
The Discourse on the Five Perils and Enmities
41. He was dwelling at Sāvatthī. 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 -
"When, householder, for a noble disciple five fears and enmities are allayed, and he is endowed with the four factors of stream-entry, and the noble method is well seen and thoroughly penetrated by him with wisdom, 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.'
"What are the five fears and enmities that are allayed? Whatever fear and enmity, householder, one who kills living beings produces pertaining to the present life on account of killing living beings, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from killing living beings, that fear and enmity is thus allayed.
"Whatever fear and enmity, householder, one who takes what is not given produces pertaining to the present life on account of taking what is not given, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from taking what is not given, that fear and enmity is thus allayed.
"Whatever fear and enmity, householder, one who engages in sexual misconduct produces pertaining to the present life on account of sexual misconduct, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from sexual misconduct, that fear and enmity is thus allayed.
"Whatever fear and enmity, householder, a liar produces pertaining to the present life on account of lying, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from lying, that fear and enmity is thus allayed.
"Whatever fear and enmity, householder, one who indulges in spirits, liquor, and intoxicants that cause negligence produces pertaining to the present life on account of spirits, liquor, and intoxicants that cause negligence, and produces pertaining to the future life, and experiences mental suffering and displeasure - for one who abstains from spirits, liquor, and intoxicants that cause negligence, that fear and enmity is thus allayed. These are the five fears and enmities that are allayed.
"With which four factors of stream-entry is he endowed? Here, householder, 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 factors of stream-entry he is endowed.
"And what is the noble method that is well seen and thoroughly penetrated by him with wisdom? Here, householder, a noble disciple attends wisely to dependent origination itself: 'Thus when this exists, that comes to be; when this is absent, that does not exist; from the arising of this, that arises; from the cessation of this, that ceases. That is to say, with ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering.'" This is the noble method that is well seen and thoroughly penetrated by him with wisdom.
"When, householder, for a noble disciple these five fears and enmities are allayed, he is endowed with these four factors of stream-entry, and this noble true method is well seen and thoroughly penetrated by wisdom, 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.'
2.
The Second Discourse on the Five Perils and Enmities
42. He was dwelling at Sāvatthī, etc. "When, monks, for a noble disciple five fears and enmities are allayed, and he is endowed with the four factors of stream-entry, and the noble method is well seen and thoroughly penetrated by him with wisdom, 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.'
"What are the five fears and enmities that are allayed? Whatever, monks, one who kills living beings, etc. Whatever, monks, one who takes what is not given, etc. Whatever, monks, one who engages in sexual misconduct... Whatever, monks, a liar... Whatever, monks, one who indulges in spirits, liquor, and intoxicants that cause negligence, etc. These are the five fears and enmities that are allayed.
"With which four factors of stream-entry is he endowed? Here, monks, a noble disciple towards the Buddha, etc. Towards the Teaching... Towards the Community... He is endowed with morality pleasing to the noble ones. With these four factors of stream-entry he is endowed.
"And what is the noble method that is well seen and thoroughly penetrated by him with wisdom? Here, monks, a noble disciple attends wisely and thoroughly to dependent origination itself, etc. This is the noble method that is well seen and thoroughly penetrated by him with wisdom.
"When, monks, for a noble disciple these five fears and enmities are allayed, he is endowed with these four factors of stream-entry, and this noble method is well seen and thoroughly penetrated by him with wisdom, 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.' The second.
3.
The Discourse on Suffering
43. He was dwelling at Sāvatthī, etc. "I will teach you, monks, the origin and passing away of suffering. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the origin of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This, monks, is the origin of suffering.
"Dependent on the ear and sounds, ear-consciousness arises, etc. dependent on the nose and odours, etc. dependent on the tongue and flavours, etc. dependent on the body and tangible objects, etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. This, monks, is the origin of suffering.
"And what, monks, is the passing away of suffering? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of suffering.
"Dependent on the ear and sounds, ear-consciousness arises, etc. dependent on the nose and odours, etc. dependent on the tongue and flavours, etc. dependent on the body and tangible objects, etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence; from the cessation of existence comes the cessation of birth; from the cessation of birth, ageing and death, sorrow, lamentation, pain, displeasure, and anguish cease. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of suffering." The third.
4.
The Discourse on the World
44. He was dwelling at Sāvatthī, etc. "I will teach you, monks, the origin and passing away of the world. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the origin of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. This, monks, is the origin of the world.
"Dependent on the ear and sounds, etc. dependent on the nose and odours... dependent on the tongue and flavours... dependent on the body and tangible objects... dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling, etc. with birth as condition, ageing and death, sorrow, lamentation, pain, displeasure, and anguish come to be. This, monks, is the origin of the world.
"And what, monks, is the passing away of the world? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of the world.
"Dependent on the ear and sounds, etc. dependent on the nose and odours... dependent on the tongue and flavours... dependent on the body and tangible objects... dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering. This, monks, is the passing away of the world." The fourth.
5.
The Discourse on Relatives
45. Thus have I heard - On one occasion the Blessed One was dwelling at Ñātika in the brick house. Then the Blessed One, gone to a private place, in seclusion, spoke this exposition of the Teaching -
"Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.
"Dependent on the ear and sounds, etc. dependent on the nose and odours... dependent on the tongue and flavours... dependent on the body and tangible objects... dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging, etc. Thus is the origin of this whole mass of suffering.
"Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. Thus is the cessation of this whole mass of suffering.
"Dependent on the ear and sounds, etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling; with feeling as condition, craving. From the complete fading away and cessation of that very craving comes the cessation of clinging; from the cessation of clinging comes the cessation of existence, etc. thus is the cessation of this whole mass of suffering."
Now at that time a certain monk was standing within earshot of the Blessed One. The Blessed One saw that monk standing within earshot. Having seen him, he said this to that monk - "Did you hear, monk, this exposition of the Teaching?" "Yes, venerable sir." "Learn, monk, this exposition of the Teaching; master, monk, this exposition of the Teaching; remember, monk, this exposition of the Teaching. This exposition of the Teaching is beneficial, monk, and is fundamental to the holy life." The fifth.
6.
The Discourse about a Certain Brahmin
46. He was dwelling at Sāvatthī. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One -
"What then, Master Gotama, does the one who acts experience the result?" "'The one who acts experiences the result' - this, brahmin, is one extreme."
"What then, Master Gotama, does one act and another experience the result?" "'One acts, another experiences the result' - this, brahmin, is the second extreme. Not approaching these two extremes, brahmin, the Truth-finder teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness etc. Thus is the cessation of this whole mass of suffering.'"
When this was said, that brahmin said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The sixth.
7.
The Discourse to Jāṇussoṇi
47. He was dwelling at Sāvatthī. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, together with the Blessed One... etc. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One -
"What then, Master Gotama, does all exist?" "'All exists' - this, brahmin, is one extreme."
"What then, Master Gotama, does all not exist?" "'All does not exist' - this, brahmin, is the second extreme. Not approaching these two extremes, brahmin, the Truth-finder teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering.'"
When this was said, the brahmin Jāṇussoṇi said this to the Blessed One - "Excellent, Master Gotama! Etc. gone for refuge for life." The seventh.
8.
The Discourse on the Cosmologist
48. He was dwelling at Sāvatthī. Then a brahmin who was a worldly philosopher approached the Blessed One... etc. Seated to one side, the brahmin who was a worldly philosopher said this to the Blessed One -
"What then, Master Gotama, does all exist?" "'All exists', brahmin, this is the first worldly knowledge."
"What then, Master Gotama, does all not exist?" "'All does not exist', brahmin, this is the second worldly knowledge."
"What then, Master Gotama, is all a unity?" "'All is a unity', brahmin, this is the third worldly knowledge."
"What then, Master Gotama, is all a plurality?" "'All is a plurality', brahmin, this is the fourth worldly knowledge."
"Not approaching these two extremes, brahmin, the Truth-finder teaches the Teaching by the middle - 'With ignorance as condition, activities; with activities as condition, consciousness; etc. Thus is the origin of this whole mass of suffering. But from the complete fading away and cessation of ignorance comes the cessation of activities; from the cessation of activities comes the cessation of consciousness; etc. Thus is the cessation of this whole mass of suffering.'"
When this was said, the brahmin who was a worldly philosopher said this to the Blessed One - "Excellent, Master Gotama! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life." The eighth.
9.
The Discourse on the Noble Disciple
49. He was dwelling at Sāvatthī, etc. "Monks, for an instructed noble disciple it is not thus - 'What now, when what exists does what exist, from the arising of what does what arise? When what exists does mentality-materiality exist, when what exists do the six sense bases exist, when what exists does contact exist, when what exists does feeling exist, when what exists does craving exist, when what exists does clinging exist, when what exists does existence exist, when what exists does birth exist, when what exists does ageing and death exist?'
"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this exists, that comes to be; from the arising of this, that arises. When consciousness exists, mentality-materiality exists; when mentality-materiality exists, the six sense bases exist; when the six sense bases exist, contact exists; when contact exists, feeling exists; when feeling exists, craving exists; when craving exists, clinging exists; when clinging exists, existence exists; when existence exists, birth exists; when birth exists, ageing and death exist.' He thus understands: 'Thus this world arises.'"
"Monks, for an instructed noble disciple it is not thus - 'What now, when what is absent does what not exist, from the cessation of what does what cease? When what is absent does mentality-materiality not exist, when what is absent do the six sense bases not exist, when what is absent does contact not exist, when what is absent does feeling not exist, when what is absent does craving not exist, when what is absent does clinging not exist, when what is absent does existence not exist, when what is absent does birth not exist, when what is absent does ageing and death not exist?'
"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this is absent, that does not exist; from the cessation of this, that ceases. When consciousness is absent, mentality-materiality does not exist; when mentality-materiality is absent, the six sense bases do not exist, etc. existence does not exist, birth does not exist, when birth is absent, ageing and death do not exist.' He thus understands: 'Thus this world ceases.'"
"Since, monks, a noble disciple thus understands as it really is the origin and passing away of the world, this is called, monks, a noble disciple who is accomplished in right view, and also... etc. stands having reached the door to the Deathless." The ninth.
10.
The Second Discourse on the Noble Disciple
50. He was dwelling at Sāvatthī, etc. "Monks, for an instructed noble disciple it is not thus - 'What now, when what exists does what exist, from the arising of what does what arise? When what exists do activities exist, when what exists does consciousness exist, when what exists does mentality-materiality exist, when what exists do the six sense bases exist, when what exists does contact exist, when what exists does feeling exist, when what exists does craving exist, when what exists does clinging exist, when what exists does existence exist, when what exists does birth exist, when what exists does ageing and death exist?'
"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this exists, that comes to be; from the arising of this, that arises. When ignorance exists, activities exist; when activities exist, consciousness exists; When consciousness exists, mentality-materiality exists; when mentality-materiality exists, the six sense bases exist; when the six sense bases exist, contact exists; when contact exists, feeling exists; when feeling exists, craving exists; when craving exists, clinging exists; when clinging exists, existence exists; when existence exists, birth exists; when birth exists, ageing and death exist.' He thus understands: 'Thus this world arises.'"
"Monks, for an instructed noble disciple it is not thus - 'What now, when what is absent does what not exist, from the cessation of what does what cease? When what is absent do activities not exist, when what is absent does consciousness not exist, when what is absent does mentality-materiality not exist, when what is absent do the six sense bases not exist, when what is absent does contact not exist, when what is absent does feeling not exist, when what is absent does craving not exist, etc. clinging... existence... birth... when what is absent does ageing and death not exist?'
"But, monks, for an instructed noble disciple there is knowledge here not dependent on others - 'When this is absent, that does not exist; from the cessation of this, that ceases. When ignorance is absent, activities do not exist; when activities are absent, consciousness does not exist; When consciousness is absent, mentality-materiality does not exist; when mentality-materiality is absent, the six sense bases do not exist, etc. when birth is absent, ageing and death do not exist.' He thus understands: 'Thus this world ceases.'"
"Since, monks, a noble disciple thus understands as it really is the origin and passing away of the world, this is called, monks, a noble disciple who is accomplished in right view, and also accomplished in vision, and also has arrived at this Good Teaching, and also sees this Good Teaching, and also is endowed with a learner's knowledge, and also is endowed with a learner's true knowledge, and also has attained the stream of the Teaching, and also is a noble one of penetrative wisdom, and also stands having reached the door to the Deathless." The tenth.
The Chapter on Householders is fifth.
Its summary:
A certain one and Jāṇussoṇi, and with the cosmologist as eighth;
Two on the noble disciple were spoken, by that the chapter is called.