3.
The Chapter on Saraṇāni
1.
The First Discourse on Mahānāma
1017. Thus have I heard - 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 - "This Kapilavatthu, venerable sir, is successful and prosperous, belonging to the public, crowded with people, with congested cul-de-sacs. I, venerable sir, having attended upon the Blessed One or upon monks who are inspiring to the mind, when entering Kapilavatthu in the evening; I encounter even a stray elephant, venerable sir; I encounter even a stray horse, venerable sir; I encounter even a stray chariot, venerable sir; I encounter even a stray cart, venerable sir; I encounter even a stray person, venerable sir. At that time, venerable sir, my mindfulness concerning the Blessed One becomes confused, my mindfulness concerning the Community becomes confused, my mindfulness concerning the Community becomes confused. It occurs to me, venerable sir, thus - 'If I were to die at this time, what would be my destination, what would be my future life?'"
"Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your making of time will not be evil. For anyone, Mahānāma, whose mind has for a long time been developed through faith, developed through morality, developed through learning, developed through generosity, developed through wisdom, this body of his which is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction. That right here crows eat, or vultures eat, or hawks eat, or dogs eat, or jackals eat, or various kinds of creatures eat; but whatever mind of his has for a long time been developed through faith, etc. developed through wisdom, that goes upward, goes to distinction.
"Just as, Mahānāma, a man might plunge a pot of ghee or a pot of oil into a deep water pool and break it. There, whatever gravel or potsherds there might be, they would go downwards; but whatever ghee or oil there might be, that would go upwards, would go to distinction. Just so, Mahānāma, for anyone whose mind has for a long time been developed through faith, etc. developed through wisdom, this body of his which is material, made of the four great elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction - that right here crows eat, or vultures eat, or hawks eat, or dogs eat, or jackals eat, or various kinds of creatures eat; but whatever mind of his has for a long time been developed through faith, etc. developed through wisdom, that goes upward, goes to distinction. But your mind, Mahānāma, has for a long time been developed through faith, etc. developed through wisdom. Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your making of time will not be evil." The first.
2.
The Second Discourse on Mahānāma
1018. Thus have I heard - 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 - "This Kapilavatthu, venerable sir, is successful and prosperous, belonging to the public, crowded with people, with congested cul-de-sacs. I, venerable sir, having attended upon the Blessed One or upon monks who are inspiring to the mind, when entering Kapilavatthu in the evening; I encounter even a stray elephant, venerable sir; I encounter even a stray horse, venerable sir; I encounter even a stray chariot, venerable sir; I encounter even a stray cart, venerable sir; I encounter even a stray person, venerable sir. At that time, venerable sir, my mindfulness concerning the Blessed One becomes confused, my mindfulness concerning the Community becomes confused, my mindfulness concerning the Community becomes confused. It occurs to me, venerable sir, thus - 'If I were to die at this time, what would be my destination, what would be my future life?'"
"Do not fear, Mahānāma, do not fear, Mahānāma! Your death will not be evil, your making of time will not be evil. Mahānāma, a noble disciple possessed of four qualities slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna. Which four? Here, Mahānāma, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration.
"Just as, Mahānāma, a tree slanting towards the east, sloping towards the east, inclining towards the east, if it were cut at the root, in which direction would it fall?" "In whichever direction, venerable sir, it slants, in whichever direction it slopes, in whichever direction it inclines." "Just so, Mahānāma, a noble disciple possessed of these four qualities slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." The second.
3.
The Discourse on Godha the Sakyan
1019. The Origin at Kapilavatthu. Then Mahānāma the Sakyan approached Godhā the Sakyan; having approached, he said this to Godhā the Sakyan - "With how many qualities, Godhā, do you recognise a stream-enterer person as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment?"
"I, Mahānāma, recognise a stream-enterer person endowed with three qualities as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. With which three? Here, Mahānāma, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well, etc. an unsurpassed field of merit for the world.' I, Mahānāma, recognise a stream-enterer person endowed with these three qualities as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"But you, Mahānāma, with how many qualities do you recognise a stream-enterer person as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment?" "I, Godhā, recognise a stream-enterer person endowed with four qualities as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Which four? Here, Godhā, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. I, Godhā, recognise a stream-enterer person endowed with these four qualities as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment."
"Wait, Mahānāma, wait, Mahānāma! The Blessed One alone would know whether one is endowed with these qualities or not endowed." "Come, Godhā, let us approach the Blessed One; having approached, we will report this matter to the Blessed One." Then Mahānāma the Sakyan and Godhā the Sakyan approached the Blessed One; having approached, they 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 -
"Here, venerable sir, I approached Godha the Sakyan; having approached, I said this to Godha the Sakyan - 'With how many qualities do you, Godha, understand a stream-enterer person to be endowed, one who is no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment?' When this was said, venerable sir, Godha the Sakyan said this to me -
"I, Mahānāma, recognise a stream-enterer person endowed with three qualities as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. With which three? Here, Mahānāma, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. He is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well, etc. an unsurpassed field of merit for the world.' I, Mahānāma, recognise a stream-enterer person endowed with these three qualities as being no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. But you, Mahānāma, with which qualities do you understand a stream-enterer person to be endowed, one who is no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment?"
"When this was said, venerable sir, I said this to Godha the Sakyan - 'I, Godha, understand a stream-enterer person endowed with four qualities to be no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Which four? Here, Godhā, a noble disciple is endowed with unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. I, Godha, understand a stream-enterer person endowed with these four qualities to be no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.'
"When this was said, venerable sir, Godha the Sakyan said this to me - 'Wait, Mahānāma, wait, Mahānāma! The Blessed One alone would know whether one is endowed or not endowed with these qualities.' "Here, venerable sir, if any doctrinal dispute were to arise, with the Blessed One on one side and the Community of monks on the other, I would be on whichever side the Blessed One is. May the Blessed One remember me as thus devoted, venerable sir. Here, venerable sir, if any doctrinal dispute were to arise, with the Blessed One on one side and the Community of monks and the Community of nuns on the other, I would be on whichever side the Blessed One is. May the Blessed One remember me as thus devoted, venerable sir. Here, venerable sir, if any doctrinal dispute were to arise, with the Blessed One on one side and the Community of monks, the Community of nuns, and the male lay followers on the other, I would be on whichever side the Blessed One is. May the Blessed One remember me as thus devoted, venerable sir. Here, venerable sir, if any doctrinal dispute were to arise, with the Blessed One on one side and the Community of monks, the Community of nuns, the male lay followers, and the female lay followers on the other, I would be on whichever side the Blessed One is. May the Blessed One remember me as thus devoted, venerable sir. Here, venerable sir, if any doctrinal dispute were to arise, with the Blessed One on one side and the Community of monks, the Community of nuns, the male lay followers, the female lay followers, and the world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans on the other, I would be on whichever side the Blessed One is. May the Blessed One remember me as thus devoted, venerable sir." "Speaking thus, Godha, what do you say about Mahānāma the Sakyan?" "Speaking thus, venerable sir, I say nothing about Mahānāma the Sakyan except what is good, except what is wholesome." The third.
4.
The First Discourse on Saraṇāni the Sakyan
1020. The Origin at Kapilavatthu. Now at that time Saraṇāni the Sakyan had died. He was declared by the Blessed One - "a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." Thereupon many Sakyans, having come together and assembled, grumbled, criticised, and complained - "Wonderful indeed, friend, marvellous indeed, friend! Who now will not become a stream-enterer! Since indeed Saraṇāni the Sakyan has died; he was declared by the Blessed One - 'a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Saraṇāni the Sakyan fell into weakness of training, he was a drinker of intoxicants."
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 - "Here, venerable sir, Saraṇāni the Sakyan has died. He was declared by the Blessed One - 'a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Thereupon, venerable sir, many Sakyans, having come together and assembled, grumble, criticise, and complain - "Wonderful indeed, friend, marvellous indeed, friend! Who now will not become a stream-enterer! Since indeed Saraṇāni the Sakyan has died; he was declared by the Blessed One - 'a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Saraṇāni the Sakyan fell into weakness of training, he was a drinker of intoxicants."
"Mahānāma, he who for a long time has been a lay follower who has gone for refuge to the Buddha, gone for refuge to the Community, gone for refuge to the Community, how could he go to a nether world! If anyone, Mahānāma, speaking rightly would say - 'for a long time a lay follower who has gone for refuge to the Buddha, gone for refuge to the Community, gone for refuge to the Community,' speaking rightly one would say this of Saraṇāni the Sakyan. Mahānāma, Saraṇāni the Sakyan was for a long time a lay follower who had gone for refuge to the Buddha, gone for refuge to the Community, gone for refuge to the Community. How could he go to a nether world!
"Here, Mahānāma, a certain person is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. of joyful wisdom, of swift wisdom, and endowed with liberation. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. of joyful wisdom, of swift wisdom, but not endowed with liberation. He, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. not of joyful wisdom, not of swift wisdom, and not endowed with liberation. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One'; Towards the Teaching... etc. towards the Community, etc. not of joyful wisdom, not of swift wisdom, and not endowed with liberation. He, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person is not indeed endowed with unwavering confidence in the Buddha... nor in the Teaching... etc. nor in the Community... etc. not of joyful wisdom, not of swift wisdom, and not endowed with liberation. But he has these qualities - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. And the teachings proclaimed by the Truth-finder yield to pondering to a moderate degree with wisdom. This person too, Mahānāma, is one not going to hell, not going to the animal realm, not going to the sphere of ghosts, not going to a realm of misery, an unfortunate realm, a nether world.
"Here again, Mahānāma, a certain person is not indeed endowed with unwavering confidence in the Buddha... nor in the Teaching... etc. nor in the Community... etc. nor is he of joyful wisdom, nor of swift wisdom, nor is he endowed with liberation, but he has these qualities - the faith faculty... etc. the wisdom faculty. And he has just faith in the Truth-finder, just affection. This person too, Mahānāma, is one not going to hell, not going to the animal realm, not going to the sphere of ghosts, not going to a realm of misery, an unfortunate realm, a nether world. If even these great sal trees, Mahānāma, could recognise what is well-spoken and what is ill-spoken, I would declare these great sal trees - 'stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment'; far less then Saraṇāni the Sakyan. Saraṇāni the Sakyan, Mahānāma, took upon himself the training at the time of death." The fourth.
5.
The Second Discourse on Saraṇāni the Sakyan
1021. The Origin at Kapilavatthu. Now at that time Saraṇāni the Sakyan had died. He was declared by the Blessed One - "a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment." Thereupon many Sakyans, having come together and assembled, grumbled, criticised, and complained - "Wonderful indeed, friend, marvellous indeed, friend! Who now will not become a stream-enterer! Since indeed Saraṇāni the Sakyan has died. He was declared by the Blessed One - 'a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Saraṇāni the Sakyan was one who did not fulfil the training." 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 -
"Here, venerable sir, Saraṇāni the Sakyan has died. He was declared by the Blessed One - 'a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.' Thereupon, venerable sir, many Sakyans, having come together and assembled, grumble, criticise, and complain - 'Wonderful indeed, friend, marvellous indeed, friend! Who now will not become a stream-enterer! Since indeed Saraṇāni the Sakyan has died. He was declared by the Blessed One - a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Saraṇāni the Sakyan was one who did not fulfil the training.'"
"Mahānāma, he who for a long time has been a lay follower who has gone for refuge to the Buddha, gone for refuge to the Community, gone for refuge to the Community, how could he go to a nether world! If anyone, Mahānāma, speaking rightly would say - 'for a long time a lay follower who has gone for refuge to the Buddha, gone for refuge to the Community, gone for refuge to the Community,' speaking rightly one would say this of Saraṇāni the Sakyan. Mahānāma, Saraṇāni the Sakyan was for a long time a lay follower who had gone for refuge to the Buddha, gone for refuge to the Community, gone for refuge to the Community. How could he go to a nether world!
"Here, Mahānāma, a certain person has gone to the Buddha with complete confidence, is devoted - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. of joyful wisdom, of swift wisdom, and endowed with liberation. He, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person has gone to the Buddha with complete confidence, is devoted to him - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. of joyful wisdom, of swift wisdom, but not endowed with liberation. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval, an attainer of final nibbāna after the interval, an attainer of final nibbāna without exertion, an attainer of final nibbāna through exertion, an upstream-goer heading toward the Akaniṭṭha realm. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person has gone to the Buddha with complete confidence, is devoted to him - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. not of joyful wisdom, not of swift wisdom, and not endowed with liberation. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person has gone to the Buddha with complete confidence, is devoted to him - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. not of joyful wisdom, not of swift wisdom, and not endowed with liberation. He, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. This person too, Mahānāma, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Here again, Mahānāma, a certain person has not indeed gone to the Buddha with complete confidence, is not devoted to him... etc. nor in the Teaching... etc. nor in the Community... etc. nor is he of joyful wisdom, nor of swift wisdom, nor is he endowed with liberation; but he has these qualities - the faith faculty, etc. the wisdom faculty. And the teachings proclaimed by the Truth-finder yield to pondering to a moderate degree with wisdom. This person too, Mahānāma, is one not going to hell, not going to the animal realm, not going to the sphere of ghosts, not going to a realm of misery, an unfortunate realm, a nether world.
"Here again, Mahānāma, a certain person is not indeed one who has gone to the Buddha with complete confidence, devoted... nor in the Teaching... etc. nor in the Community... etc. nor is he of joyful wisdom, nor of swift wisdom, nor is he endowed with liberation; but he has these qualities - the faith faculty, etc. the wisdom faculty. And he has just faith in the Truth-finder, just affection. This person too, Mahānāma, is one not going to hell, not going to the animal realm, not going to the sphere of ghosts, not going to a realm of misery, an unfortunate realm, a nether world.
"Just as, Mahānāma, a bad field, on bad ground, with stumps not cleared away, and the seeds were broken, rotten, damaged by wind and heat, without substance, not well stored, and the rain god would not send down proper showers. Would those seeds attain growth, increase, and expansion?" "No, Venerable Sir." "Just so, Mahānāma, here the Teaching is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a One Enlightened by himself - this I call a bad field. And in that Teaching a disciple dwells practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching - this I call a bad seed."
"Just as, Mahānāma, a good field, on good ground, with stumps well cleared away, and the seeds were unbroken, not rotten, not damaged by wind and heat, with substance, well stored; and the rain god would send down proper showers. Would those seeds attain growth, increase, and expansion?" "Yes, venerable sir." "Just so, Mahānāma, here the Teaching is well preached, well proclaimed, leading to liberation, conducive to peace, proclaimed by a One Enlightened by himself - this I call a good field. And in that Teaching a disciple dwells practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching - this I call a good seed. Far less then Saraṇāni the Sakyan! Saraṇāni the Sakyan, Mahānāma, was one who fulfilled the training at the time of death." The fifth.
6.
The First Discourse on Anāthapiṇḍika
1022. At Sāvatthī. Now at that time the householder Anāthapiṇḍika was sick, afflicted, severely ill. Then the householder Anāthapiṇḍika addressed a certain man - "Come, my good man, go to where the Venerable Sāriputta is; having approached, in my name pay respect with your head at the Venerable Sāriputta's feet - 'The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Sāriputta's feet.' And say this: 'It would be good, venerable sir, if the Venerable Sāriputta would approach the dwelling of the householder Anāthapiṇḍika, out of compassion.'"
"Yes, venerable sir," that man replied to the householder Anāthapiṇḍika and approached the Venerable Sāriputta; having approached, he paid respect to the Venerable Sāriputta and sat down to one side. Seated to one side, that man said this to the Venerable Sāriputta -
"The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Sāriputta's feet. And he says thus - 'It would be good, venerable sir, if the Venerable Sāriputta would approach the dwelling of the householder Anāthapiṇḍika, out of compassion.'" The Venerable Sāriputta consented by silence.
Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, with the Venerable Ānanda as his attendant monk, approached the dwelling of the householder Anāthapiṇḍika; having approached, he sat down on the prepared seat. Having sat down, the Venerable Sāriputta said this to the householder Anāthapiṇḍika - "Is it bearable for you, householder, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?" "It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding."
"Whatever distrust in the Buddha, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such distrust in the Buddha is not present in you. But there is in you, householder, unwavering confidence in the Buddha - 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' And when you regard that unwavering confidence in the Buddha within yourself, your feelings may be allayed with reason and cause.
"Whatever distrust in the Teaching, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such distrust in the Teaching is not present in you. But there is indeed in you, householder, unwavering confidence in the Teaching - 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' And when you regard that unwavering confidence in the Teaching within yourself, your feeling would be allayed with reason and cause.
"Whatever distrust in the Community, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such distrust in the Community is not present in you. But there is indeed in you, householder, unwavering confidence in the Community - 'The Community of the Blessed One's disciples is practising well, etc. an unsurpassed field of merit for the world.' And when you regard that unwavering confidence in the Community within yourself, your feeling would be allayed with reason and cause.
"Whatever immorality, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such immorality is not present in you. But there is indeed in you, householder, morality pleasing to the noble ones, etc. conducive to concentration. And when you regard that morality pleasing to the noble ones within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong view, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong view is not present in you. But there is indeed in you, householder, right view. And when you regard that right view within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong thought, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong thought is not present in you. But there is indeed in you, householder, right thought. And when you regard that right thought within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong speech, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong speech is not present in you. But there is indeed in you, householder, right speech. And when you regard that right speech within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong action, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong action is not present in you. But there is indeed in you, householder, right action. And when you regard that right action within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong livelihood, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong livelihood is not present in you. But there is indeed in you, householder, right livelihood. And when you regard that right livelihood within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong effort, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong effort is not present in you. But there is indeed in you, householder, right effort. And when you regard that right effort within yourself, your feeling would be allayed with reason and cause.
"Whatever wrong mindfulness, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong mindfulness is not present in you. And there is indeed in you, householder, right mindfulness. And when you regard that right mindfulness as present in yourself, with reason and cause your feelings may be allayed.
"Whatever wrong concentration, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong concentration is not present in you. And there is indeed in you, householder, right concentration. And when you regard that right concentration as present in yourself, with reason and cause your feelings may be allayed.
"Whatever wrong knowledge, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong knowledge is not present in you. And there is indeed in you, householder, right knowledge. And when you regard that right knowledge as present in yourself, with reason and cause your feelings may be allayed.
"Whatever wrong liberation, householder, possessed of which an ignorant worldling, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - such wrong liberation is not present in you. And there is indeed in you, householder, right liberation. And when you regard that right liberation as present in yourself, with reason and cause your feelings may be allayed."
Then the householder Anāthapiṇḍika's feelings were allayed with reason and cause. Then the householder Anāthapiṇḍika served the Venerable Sāriputta and the Venerable Ānanda with his own dish of boiled rice. Then the householder Anāthapiṇḍika, when the Venerable Sāriputta had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Venerable Sāriputta gave thanks with these verses -
And whose morality is good, dear to the noble ones, praised.
They call him 'not poor', his life is not in vain.
The wise one should pursue, remembering the Buddhas' instruction."
Then the Venerable Sāriputta, having given thanks to the householder Anāthapiṇḍika with these verses, rose from his seat and departed.
Then the Venerable Ānanda approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Ānanda seated to one side, the Blessed One said this - "Well then! From where are you coming, Ānanda, in the middle of the day?" "The householder Anāthapiṇḍika, venerable sir, has been exhorted by the Venerable Sāriputta with this and that exhortation." "Sāriputta is wise, Ānanda; Sāriputta is of great wisdom, Ānanda, since indeed he will analyse the four factors of stream-entry in ten ways." The sixth.
7.
The Second Discourse on Anāthapiṇḍika
1023. At Sāvatthī. Now at that time the householder Anāthapiṇḍika was sick, afflicted, severely ill. Then the householder Anāthapiṇḍika addressed a certain man - "Come, my good man, go to where the Venerable Ānanda is; having approached, in my name pay respect with your head at the Venerable Ānanda's feet - 'The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Ānanda's feet.' And say this: 'It would be good, venerable sir, if the Venerable Ānanda would approach the dwelling of the householder Anāthapiṇḍika, out of compassion.'"
"Yes, venerable sir," that man replied to the householder Anāthapiṇḍika and approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, that man said this to the Venerable Ānanda - "The householder Anāthapiṇḍika, venerable sir, is sick, afflicted, severely ill. He pays respect with his head at the Venerable Ānanda's feet. And he says thus - 'It would be good, venerable sir, if the Venerable Ānanda would approach the dwelling of the householder Anāthapiṇḍika, out of compassion.'" The Venerable Ānanda consented by silence.
Then the Venerable Ānanda, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the householder Anāthapiṇḍika; having approached, he sat down on the prepared seat. Having sat down, the Venerable Ānanda said this to the householder Anāthapiṇḍika - "Is it bearable for you, householder, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?" "It is not bearable for me, venerable sir, not endurable. Excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding."
"Householder, for an ignorant worldling endowed with four qualities there is fright, there is trepidation, there is fear of death pertaining to the future life. Which four? Here, householder, an ignorant worldling is endowed with distrust in the Buddha. When he regards that distrust in the Buddha within himself, there is fright, there is trepidation, there is fear of death pertaining to the future life.
"Furthermore, householder, an ignorant worldling is endowed with distrust in the Teaching. And when he regards that distrust in the Teaching within himself, there is fright, there is trepidation, there is fear of death pertaining to the future life.
"Furthermore, householder, an ignorant worldling is endowed with distrust in the Community. And when he regards that distrust in the Community within himself, there is fright, there is trepidation, there is fear of death pertaining to the future life.
"Furthermore, householder, an ignorant worldling is endowed with immorality. And when he regards that immorality within himself, there is fright, there is trepidation, there is fear of death pertaining to the future life. For an ignorant worldling endowed with these four qualities, householder, there is fright, there is trepidation, there is fear of death pertaining to the future life.
"For a learned noble disciple endowed with four qualities, householder, there is no fright, there is no trepidation, there is no fear of death pertaining to the future life. Which four? Here, householder, a learned noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' And when he regards that unwavering confidence in the Buddha within himself, there is no fright, there is no trepidation, there is no fear of death pertaining to the future life.
"Furthermore, householder, a learned noble disciple is endowed with unwavering confidence in the Teaching: 'Well proclaimed by the Blessed One is the Teaching, etc. to be individually experienced by the wise.' And when he regards that unwavering confidence in the Teaching within himself, there is no fright, there is no trepidation, there is no fear of death pertaining to the future life.
"Furthermore, householder, a learned noble disciple is endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well, etc. an unsurpassed field of merit for the world.' And when he regards that unwavering confidence in the Community within himself, there is no fright, there is no trepidation, there is no fear of death pertaining to the future life.
"Furthermore, householder, a learned noble disciple is endowed with morality pleasing to the noble ones, unbroken, etc. conducive to concentration. And when he regards that morality pleasing to the noble ones within himself, there is no fright, there is no trepidation, there is no fear of death pertaining to the future life. For a learned noble disciple endowed with these four qualities, householder, there is no fright, there is no trepidation, there is no fear of death pertaining to the future life."
"I am not afraid, venerable sir Ānanda. Why should I be afraid! For I, venerable sir, am endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. I am endowed with unwavering confidence in the Community: 'The Community of the Blessed One's disciples is practising well, etc. an unsurpassed field of merit for the world.' And these training rules suitable for laypeople, venerable sir, that have been taught by the Blessed One, I do not regard any of them as broken in myself." "It is a gain for you, householder, it is well gained for you, householder! The fruition of stream-entry has been declared by you, householder." The seventh.
8.
The First Discourse on Fear and Enmity Allayed
1024. At Sāvatthī. 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, householder, one who takes what is not given... etc. Whatever, householder, one who engages in sexual misconduct... etc. Whatever, householder, a liar... etc. Whatever fear and enmity, householder, one who indulges in spirits, liquor and intoxicants causing heedlessness produces pertaining to the present life on account of indulging in spirits, liquor and intoxicants causing heedlessness, 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, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. 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; from the arising of this, that arises; thus when this is absent, that does not exist; 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 with the remainderless fading away and cessation of ignorance comes the cessation of activities; etc. from the cessation of contact comes the cessation of feeling; from the cessation of feeling comes the cessation of craving... 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.'" The eighth.
9.
The Second Discourse on Fear and Enmity Allayed
1025. At Sāvatthī. Etc. "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 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.'" The ninth.
10.
The Discourse on Nandaka the Licchavi
1026. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Pinnacled Hall. Then Nandaka the Licchavi chief minister approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To Nandaka the Licchavi chief minister seated to one side, the Blessed One said this -
"Nandaka, a noble disciple possessed of four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Which four? Here, Nandaka, a noble disciple is endowed with unwavering confidence in the Buddha: 'Thus indeed is the Blessed One, etc. Teacher of gods and humans, the Enlightened One, the Blessed One.' Towards the Teaching... etc. towards the Community, etc. He is endowed with morality pleasing to the noble ones, unbroken... etc. conducive to concentration. Nandaka, a noble disciple possessed of these four qualities is a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment.
"And further, Nandaka, a noble disciple possessed of these four qualities is connected with life span, both divine and human; is connected with beauty, both divine and human; is connected with happiness, both divine and human; is connected with fame, both divine and human; is connected with authority, both divine and human. But this, Nandaka, I do not say having heard it from another ascetic or brahmin. But rather whatever I myself have known, myself have seen, myself have understood, that alone I say."
When this was said, a certain man said this to Nandaka the Licchavi chief minister - "It is time for bathing, venerable sir." "Enough now, my good man, with this external bathing. This internal bathing will be sufficient, that is to say - confidence in the Blessed One." The tenth.
The Chapter on Refuges is the third.
Its summary:
Two on Anāthapiṇḍika, and two with Enmity and Fear;
The Licchavi is spoken as the tenth, by that the chapter is called.