The Madhyama Āgama (Middle-Length Discourses) Volume I

26. The Discourse to Gulissāni

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if there is a person whose bodily actions, verbal actions, and mental actions are all pure, how should a wise person who, on seeing him, is aroused to resentment rid himself of it?

Venerable friends, suppose that, not far from a village, there is a pool, full to the brim with clear, beautiful water, its banks covered with verdant grass, and surrounded by flowering trees; and suppose that a man comes along who is oppressed by extreme heat, hunger, thirst, and exhaustion, caused by a hot wind. On arriving at the pool, he takes off his clothes, puts them on the bank, and enters the water. He enjoys a pleasant bath, and rids himself of the oppression by heat, hunger, thirst, and exhaustion.

Similarly, venerable friends, if there is someone whose bodily, verbal, and mental actions are all pure, then one should constantly pay attention to his pure bodily, verbal, and mental actions. This is how a wise person who, on seeing [such an individual], is aroused to resentment ought to rid himself of [that resentment]. Hereby, venerable friends, I have explained the said five methods of overcoming resentment. This is what Venerable Sāriputta said. Having heard it, the monks were delighted and remembered it well.

26. The Discourse to Gulissāni103

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary.

At that time, the monk Gulissāni was also staying at Rājagaha. Living in a forest dwelling,

104Gulissāni [was given to] joking frivolously and bragging about himself. Acting in a restless and agitated manner, he was lacking in mindfulness, and his mind was like a monkey. For some small matter, the monk Gulissāni had gone to Rājagaha.

At that time, at midday after having taken their meal, Venerable Sāriputta and an assembly of monks had congregated in the assembly hall over some small matter. Having settled what he had to do at Rājagaha, the monk Gulissāni also went toward the assembly hall.

Seeing Gulissāni approaching in the distance, Venerable Sāriputta spoke to the [assembled] monks in relation to Gulissāni:

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Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being respectful and compliant. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is often disrespectful and not compliant, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is often disrespectful and not compliant.

" When he comes to stay among

the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being respectful and compliant.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from making frivolous jokes and from behaving in a restless and agitated manner. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often makes frivolous jokes and behaves in a restless and agitated manner, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest-dwelling, often makes frivolous jokes and behaves in a restless and agitated manner.

" When he comes to stay amid the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from making frivolous jokes and from behaving in a restless and agitated manner. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from irrelevant talk. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often engages in irrelevant talk, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, often engages in irrelevant talk.

" When he comes to stay among the monastic

community, he will incur [such] disapproval and criticism from the 171

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other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in refraining from irrelevant talk. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in not bragging about himself and not being chatty. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often brags about himself and often is chatty, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, often brags about himself and often is chatty. " When

he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in not bragging about himself and not being chatty. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in guarding the sense faculties. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is often with unguarded sense faculties, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is often with unguarded sense faculties.

" When he comes to stay among the

monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in guarding the sense faculties.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in moderation in eating. Venerable friends, if a forest-dwelling monk, though practicing forest-dwelling, is greedy in eating and does not know moderation, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is greedy in eating and does not know moderation.

" When he comes to

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stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in moderation in eating.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being energetic and free from laziness. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is often slack and lazy, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is often slack and lazy.

" When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in being energetic and free from laziness. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in right mindfulness and right attentiveness. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, often lacks right mindfulness and right attentiveness, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, often lacks right mindfulness and right attentiveness. "

When he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in right mindfulness and right attentiveness. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing the [proper] time and being skillful in regard to time, [for example,] not going into the village to beg for food too early nor returning too late. Venerable friends, if a forestdwelling monk, though practicing forest dwelling, goes into the village to beg for food too early or returns too late, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] 455c

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this? This venerable forest-dweller, though practicing forest dwelling, goes into the village to beg for food too early or returns too late. " When

he comes to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing the [proper] time and being skillful in regard to time. Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing [proper] seats and being skillful in choosing a seat, not taking the seat of a senior monk, or scolding junior monks [for taking the seat he wants]. Venerable friends, if a forestdwelling monk, though practicing forest dwelling, takes the seat of a senior monk or scolds junior monks [for taking the seat he wants], he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, takes the seat of a senior monk or scolds junior monks [for taking the seat he wants].

" When he comes to stay among the

monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in knowing [proper] seats and being skillful in choosing a seat.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the code of discipline and the advanced teachings. Why? Venerable friends, a forest-dwelling monk, when practicing forest dwelling, may encounter people who come with questions regarding the code of discipline and the advanced teachings. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is unable to answer [questions regarding] the code of discipline and the advanced teachings, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is unable to answer [questions regarding] the code of discipline and the advanced teachings.

" When he comes to stay among the monastic community, he will incur [such] disapproval and criticismfrom the other 174

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monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the code of discipline and the advanced teachings.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the peaceful liberations, the attaining of those formless concentrations that transcend form. Why? Venerable friends, a forest-dwelling monk, when practicing forest dwelling, may encounter people who come with questions regarding the peaceful liberations, the attaining of those formless concentrations that transcend form. Venerable friends, if a forest-dwelling monk, though practicing forest dwelling, is unable to answer [questions regarding] the peaceful liberations, the attaining of those formless concentrations that transcend form, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is unable to answer [questions regarding] the peaceful liberations, the attaining of those formless concentrations that transcend form. " When he comes

to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the peaceful liberations, the attaining of those formless concentrations that transcend form.

Venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the higher knowledge of the destruction of the taints. Why? Venerable friends, a forest-dwelling monk, when practicing forest dwelling, may encounter people who come with questions regarding the higher knowledge of the destruction of the taints. Venerable friends, if a forest-dwelling monk, though practicing forest-dwelling, is unable to answer [questions regarding] the higher knowledge of the destruction of the taints, he will incur other monks' disapproval and criticism: "As for this venerable forest-dweller, for the sake of what does he practice forest dwelling? Why [do we say] this? This venerable forest-dweller, though practicing forest dwelling, is unable to answer [questions regarding] 175

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27. The Discourse to Dhānañjāni

the higher knowledge of the destruction of the taints. " When he comes

to stay among the monastic community, he will incur [such] disapproval and criticism from the other monks. Therefore, venerable friends, a forest-dwelling monk, when practicing forest dwelling, should train in explaining and discussing the higher knowledge of the destruction of the taints.

At that time, Venerable Mahā Moggallāna was also present in the assembly. Venerable Mahā Moggallāna said: Venerable Sāriputta, should only forest-dwelling monks, when practicing forest dwelling, train in these things, and not monks [who] stay among people?

Venerable Sāriputta replied:

Venerable Mahā Moggallāna, forest-dwelling monks, when practicing forest dwelling, should train in these things. How much more so monks who stay among people!

In this way, the two venerable ones exchanged ideas and praised each other's words. Having heard what was said, [the monks in the assembly] rose from their seats and left.

Be respectful, refrain from frivolous jokes, Do not engage in irrelevant talk and bragging, Guard the sense faculties, be moderate in eating, Be energetic and have right mindfulness and attentiveness, Know the time and [know] proper seating,

Discuss the code of discipline and the advanced teachings, Explain the peaceful liberations,

And the higher knowledge of the destruction of the taints. 27. The Discourse to

Dhānañjāni105

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary, where he was observing the rains 176

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retreat together with a great assembly of monks. At that time, Venerable Sāriputta was in Sāvatthī, also observing the rains retreat. At that time a certain monk who, after having completed the three-month rains retreat at Rājagaha, and having mended his robes, put on his robe and took his bowl, and left Rājagaha for Sāvatthī, to stay in Jeta's Grove, Anāthapiṇḍika's Park. That monk approached Venerable Sāriputta and, having paid homage at his feet, sat down to one side.

Venerable Sāriputta asked: "Where have you come from, venerable friend? Where did you observe the rains retreat?" The monk replied: "Venerable Sāriputta, I have come from Rājagaha. I observed the rains retreat at Rājagaha.

"

[Sāriputta] asked further:

Venerable friend, as for the World-honored One, who has been observing the rains retreat at Rājagaha, is he healthy and strong? Is he comfortable and free from ailments? Is he dwelling at ease, and is his vigor as usual?

The monk replied:

Yes, Venerable Sāriputta. The World-honored One, who has been observing the rains retreat at Rājagaha, is healthy and strong, he is comfortable and free from ailments, he is dwelling at ease and his vigor is as usual.

[Sāriputta] asked further:

Venerable friend, as for the monks and nuns who have been observing the rains retreat at Rājagaha, are they healthy and strong? Are they comfortable and free from ailments? Are they dwelling at ease, and is their vigor as usual? Do they wish to see the Buddha often and do they delight in hearing the Dharma?

[That monk] replied:

Yes, Venerable Sāriputta. The monks and nuns who have been observing the rains retreat at Rājagaha are healthy and strong, they are comfortable and free from ailments, they are dwelling at ease and their vigor is as 177

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usual. They wish to see the Buddha often, and they delight in hearing the Dharma.

[Sāriputta] asked further:

Venerable friend, as for the male and female lay followers who live in Rājagaha, are they healthy and strong? Are they comfortable and free from ailments? Are they dwelling at ease and is their vigor as usual? Do they wish to see the Buddha often and do they delight in hearing the Dharma?

[That monk] replied:

Yes, Venerable Sāriputta. The male and female lay followers who live in Rājagaha are healthy and strong, they are comfortable and free from ailments, they are also dwelling at ease and their vigor is as usual. They wish to see the Buddha often, and they delight in hearing the Dharma. [Sāriputta] asked further:

Venerable friend, as for the various non-Buddhist renunciants and brahmins who have been observing the rains retreat at Rājagaha, are they healthy and strong? Are they comfortable and free from ailments? Are they dwelling at ease and is their vigor as usual? Do they wish to see the Buddha often and do they delight in hearing the Dharma? [That monk] replied:

Yes, Venerable Sāriputta. The various non-Buddhist renunciants and brahmins who have been observing the rains retreat at Rājagaha are healthy and strong, they are comfortable and free from ailments, they are dwelling at ease, and their vigor is as usual. They wish to see the Buddha often and they delight in hearing the Dharma. [Sāriputta] asked further: "Venerable friend, there is at Rājagaha a brahmin named Dhānañjāni. He was a friend of mine before I went forth as a monk. Do you know him?"

[That monk] replied: "I do know him.

"

[Sāriputta] asked further:

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Venerable friend, as for this brahmin Dhānañjāni from Rājagaha, is he healthy and strong? Is he comfortable and free from ailments? Is he dwelling at ease and is his vigor as usual? Does he wish to see the Buddha often and does he delight in hearing the Dharma? [That monk] replied:

Venerable Sāriputta, the brahmin Dhānañjāni from Rājagaha is healthy and strong, he is comfortable and free from ailments, he is dwelling at ease, and his vigor is as usual. [However,] he does not wish to see the Buddha, nor does he delight in hearing the Dharma. Why is that? Venerable Sāriputta, the brahmin Dhānañjāni has not been making efforts and has been transgressing against the moral precepts. Relying on his standing with the king, he defrauds the brahmins and householders; and relying on his standing with the brahmins and householders, he defrauds the king.

Hearing this, Venerable Sāriputta, having completed the three-month rains retreat at Sāvatthī and having mended his robes, put on his robe and took his bowl and left Sāvatthī for Rājagaha, where he stayed in the Bamboo Grove, the Squirrels' Sanctuary.

Then in the morning, after spending the night there, Venerable Sāriputta put on his robes, took his bowl, and went into Rājagaha to beg for food, going from door to door. Having begged for food, he went to the house of the brahmin Dhānañjāni. At that time, the brahmin Dhānañjāni had come out of his house, and was by the side of a spring, harshly punishing some local residents. Seeing Venerable Sāriputta approaching in the distance, the brahmin Dhānañjāni rose from his seat, bared his [right] shoulder, placing his palms together [in respect] toward Venerable Sāriputta, and expressed his joy: "Welcome, Sāriputta! It has been a long time since you came here, Sāriputta. "

Then, respectfully taking Venerable Sāriputta by the arm, the brahmin Dhānañjāni led him into his house. He prepared a fine seat and invited Sāriputta to sit down. Venerable Sāriputta then sat on that seat. When the brahmin Dhānañjāni saw that Venerable Sāriputta was seated, he brought him a golden bowl106 to wash [his hands] and invited him to take a meal. Venerable Sāriputta said: "Enough, enough, Dhānañjāni, put your mind at ease.

"

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A second and a third time the brahmin Dhānañjāni repeated his invitation, and a second and a third time Venerable Sāriputta declined, saying: "Enough, enough, Dhānañjāni, put your mind at ease.

"

Then the brahmin Dhānañjāni asked: "Sāriputta, why enter the house like this and then refuse to eat?"

Venerable Sāriputta replied:

Dhānañjāni, [I hear that] you have not been making efforts and have been transgressing against the moral precepts. Relying on your standing with the king, you defraud the brahmins and householders, and relying on your standing with the brahmins and householders, you defraud the king.

The brahmin Dhānañjāni replied:

Sāriputta, know that, being at present a householder, I have to manage my household affairs. I have to see to my own comfort and well-being, support my parents, look after my wife and children, provide for my male and female servants,

107 pay taxes to the king, perform rituals for

the deities, make offerings to my departed ancestors, and give to renunciants and brahmins—in order to live long and later be reborn in heaven and obtain pleasant karmic fruits. Sāriputta, all these affairs cannot be neglected,

108 being dictated by [customary] law.

Then Venerable Sāriputta said:

Dhānañjāni, let me ask you a question. Answer as best you can. What do you think, Dhānañjāni? Suppose that someone does evil for the sake of his parents. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: "Wardens of hell, let me tell you! Don't punish me! Why? Because I did evil only for the sake of my parents.

" What do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]? [Dhānañjāni] replied: "No.

"

Venerable Sāriputta asked further:

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What do you think, Dhānañjāni? Suppose, again, that someone does evil for the sake of his wife and children. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: "Wardens of hell, let me tell you! Don't punish me! Why? Because I did evil only for the sake of my wife and children. " What

do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]?

Dhānañjāni replied: "No.

"

[Sāriputta] asked further:

What do you think, Dhānañjāni? Suppose, again, that someone does evil for the sake of his servants. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: "Wardens of hell, let me tell you! Don't punish me! Why? Because I did evil only for the sake of my male and female servants. " What do

you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]?

Dhānañjāni replied: "No.

"

[Sāriputta] asked further:

What do you think, Dhānañjāni? Suppose, again, that someone does evil for the sake of the king, deities, departed ancestors, and renunciants and brahmins. Having done evil, he goes, at the breaking up of the body at death, to a bad realm of existence, being reborn in hell. Once reborn in hell, he is dragged off by the wardens of hell to undergo harsh punishment. He pleads with the wardens of hell: "Wardens of hell, let me tell you! Don't punish me! Why? Because I did evil only for the sake of the king, deities, departed ancestors, and renunciants and brahmins. " What do you think, Dhānañjāni, will that person be able to escape punishment by the wardens of hell [by pleading so]? Dhānañjāni replied: "No.

"

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[Sāriputta said:]

Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [creating good] karma, and in accordance with virtue, in order to honor, respect, and support his parents, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the Dharma, in accordance with [creating good] karma, and in accordance with virtue, in order to honor, respect, and support his parents, thus performing meritorious acts and abstaining from unwholesome acts—he is thought of fondly by his parents, who say: "May you have good health and long life! Why [do we say this]? Because thanks to you, we have peace and happiness. " Dhānañjāni,

for one who is thus thought of fondly by his parents, merits increase daily and do not decline.

Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [creating good] karma, and in accordance with virtue, in order to lovingly take care of his wife and children and look after their well-being, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the Dharma, in accordance with [good] karma, and in accordance with virtue, in order to lovingly take care of his wife and children and look after their wellbeing, thus performing meritorious acts and abstaining from unwholesome acts—then he is honored and respected by his wife and children, who say: "Your honor, may you have good health and long life! Why [do I say this]? Because thanks to you, I have well-being and happiness. "

Dhānañjāni, for one who is thus honored and respected by his wife and children, merits increase daily and do not decline. Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [good] karma, and in accordance with virtue, in order to lovingly take care of his male and female servants and look after their well-being, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the 182

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Dharma, in accordance with [good] karma, and in accordance with virtue, in order to compassionately provide for his servants and look after their well-being, thus performing meritorious acts and abstaining from unwholesome acts—then he is honored and respected by his servants, who say: "Master, may you have good health and long life! Why [do we say this]? Because thanks to you, we have well-being. " Dhānañjāni, for one who is thus honored and respected by his servants, merits increase daily and do not decline.

Dhānañjāni, a clansman can gain wealth by means that are in accordance with the Dharma, in accordance with [good] karma, and in accordance with virtue, in order to honor and support renunciants and brahmins, thus performing meritorious acts and abstaining from unwholesome acts. Dhānañjāni, if a clansman gains wealth by means that are in accordance with the Dharma, in accordance with [good] karma, and in accordance with virtue, in order to honor and support renunciants and brahmins, thus performing meritorious acts and abstaining from un wholesome acts—then he is thought of fondly by renunciants and brahmins, who say: "Donor, may you have good health and long life! Why [do we say this]? Because thanks to you, we have well-being and happiness. " Dhānañjāni, for one who is thus thought of fondly by renunciants and brahmins, merits increase daily and do not decline. Thereupon, the brahmin Dhānañjāni rose from his seat, bared his right shoulder, placed his palms together [in respect] toward Venerable Sāriputta, and said:

Sāriputta, I have a wife named Beautiful, whom I dote on. Through having been deluded by her, I have become negligent and undertaken many evil deeds. Sāriputta, from today onward, I will detach myself from my wife Beautiful and [instead] take refuge in you, Venerable Sāriputta. Venerable Sāriputta replied: "Dhānañjāni, do not take refuge in me. You should take refuge in the Buddha, in whom I myself take refuge. "

The brahmin Dhānañjāni proclaimed:

Venerable Sāriputta, from this day on, I take refuge in the Buddha, the Dharma, and the community of monks. May Venerable Sāriputta 183

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accept me as a lay follower of the Buddha, having taken refuge for life, until death.

Then Venerable Sāriputta taught the Dharma to the brahmin Dhānañjāni. Exhorting, encouraging, and delighting him, Sāriputta employed countless skillful means to teach the Dharma. Having exhorted, encouraged, and delighted [Dhānañjāni], [Sāriputta] rose from his seat and left for Rājagaha. After staying there several days, [Sāriputta] put on his robe and took his bowl and left Rājagaha for the Southern Mountains. He stayed in a rosewood grove, [located] north of a village in the Southern Mountains. At that time, a certain monk who was staying at Rājagaha, after having stayed there for several days, put on his robe and took his bowl and [also] left Rājagaha for the Southern Mountains. He [too] stayed in the rosewood grove, [located] north of a village in the Southern Mountains. Then that monk approached Venerable Sāriputta and, having paid homage at his feet, sat down to one side.

Venerable Sāriputta asked: "Venerable friend, where have you come from? Where have you been staying?"

That monk replied: "Venerable Sāriputta, I have come from Rājagaha. I was staying at Rājagaha.

"

[Sāriputta] asked further: "Venerable friend, in Rājagaha there is a brahmin named Dhānañjāni, a friend of mine from before I went forth as a monk. Do you know him?"

The monk replied: "I know him.

"

[Sāriputta] asked further:

Venerable friend, as for this brahmin Dhānañjāni who lives in Rājagaha, is he healthy and strong? Is he comfortable and free from ailments? Is he dwelling at ease and is his vigor as usual? Does he wish to see the Buddha often and does he delight in hearing the Dharma? The monk replied:

Venerable Sāriputta, the brahmin Dhānañjāni wishes to see the Buddha often and he wishes to hear the Dharma often. However, he is not well and his vigor is diminishing. Why is that?

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Venerable Sāriputta, the brahmin Dhānañjāni is currently afflicted with an ailment. He is seriously ill and in a critical condition and therefore could die [soon]. Having heard this, Venerable Sāriputta put on his robe and took his bowl, and left the Southern Mountains for Rājagaha, [where] he stayed in the Bamboo Grove, the Squirrels' Sanctuary. Having passed the night there, at dawn Venerable Sāriputta, putting on his robe and taking his bowl, headed for the house of the brahmin Dhānañjāni. Seeing Venerable Sāriputta approaching in the distance, the brahmin Dhānañjāni struggled to get up from his bed. Seeing the brahmin Dhānañjāni struggling to get up from his bed, Venerable Sāriputta stopped him, saying: "Lie still, Dhānañjāni! Don't get up! There is another bed here. I shall sit on it. "

Then, having seated himself on the other bed, Venerable Sāriputta asked: "Dhānañjāni, how is your ailment now? How much are you eating and drinking? Is your illness subsiding, not increasing?" Dhānañjāni replied:

My ailment is becoming critical. I cannot eat or drink. My illness is increasing, not subsiding.

Venerable Sāriputta, I now have a headache so severe that it is as if a strong man were cutting my head open with a knife, causing extreme pain. Venerable Sāriputta, I now have a headache so severe that it is as if a strong man were constantly tightening a rope around my head, causing extreme pain. Venerable Sāriputta, I now have stomach pains so severe that it is as if a butcher were cutting it open, like the stomach of a live cow, with a sharp knife, causing extreme pain. Venerable Sāriputta, my entire body is in such pain that it is as if two strong men had seized a weak man and were roasting him over a fire, causing extreme pain. Such are the painful feelings I am experiencing; and they are increasing, not subsiding.

Venerable Sāriputta said:

Dhānañjāni, let me ask you a question. Answer as best you can. What do you think, brahmin Dhānañjāni? Which is the better, hell or the animal [realm]? 185

458a

Dhānañjāni answered: "The animal [realm] is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the animal [realm] or the [realm] of hungry ghosts?" Dhānañjāni answered: "The [realm] of hungry ghosts is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the [realm] of hungry ghosts or the [realm] of human beings?" Dhānañjāni answered: "The [realm] of human beings is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the [realm] of human beings or the heaven of the four kings?" Dhānañjāni answered: "The heaven of the kour kings is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the heaven of the four kings or the heaven of the thirty-three?" Dhānañjāni answered: "The heaven of the thirty-three is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the heaven of the thirty-three or the Yama heaven?" Dhānañjāni answered: "The Yama heaven is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the Yama heaven or the Tusita heaven?"

Dhānañjāni answered: "The Tusita heaven is the better. "

[Sāriputta] asked further: "Dhānañjāni, which is the better, the Tusita heaven or [the heaven] of the gods who delight in creating?" Dhānañjāni answered: "The heaven of the gods who delight in creating is the better.

"

[Sāriputta] asked further: "Dhānañjāni, which is the better, the heaven of the gods who delight in creating or the [heaven] of the gods who wield power over others' creations?"

Dhānañjāni answered: "The heaven of the gods who wield power over others' creations is the better.

"

[Sāriputta] asked further: "Dhānañjāni, which is the better, the heaven of the gods who wield power over others' creations or the Brahmā world?" Dhānañjāni answered: "The Brahmā world is supreme! The Brahmā world is supreme!"

Venerable Sāriputta said:

Dhānañjāni, the World-honored One, who is endowed with knowledge and vision, the Tathāgata, without attachment and fully awakened, has 186

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taught four divine abidings. By practicing them again and again, a male or female lay follower can cut off sensual desire, relinquish thoughts related to sensual desire, and, with the breaking up of the body at death, will be reborn in the Brahmā world. What are the four? Dhānañjāni, here a learned noble disciple with his mind imbued with loving-kindness, dwells [mentally] pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions and also above and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Similarly, he imbues his mind with compassion, with empathic joy, with equanimity, and, free from fetters or resentment, without ill will or quarrel, he dwells pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated. This, Dhānañjāni, is the teaching of the four divine abidings that has been taught by the World-honored One, who is endowed with knowledge and vision, the Tathāgata, without attachment and fully awakened. By practicing [these four divine abidings] again and again, a male or female lay follower can eradicate sensual desire and relinquish thoughts related to sensual desire and, with the breaking up of the body at death, will be reborn in the Brahmā world.

Having taught Dhānañjāni the teachings relating to the Brahmā world, Venerable Sāriputta rose from his seat and left.

After Venerable Sāriputta had left Rājagaha and before he had reached the Bamboo Grove, the Squirrels' Sanctuary, while he was still in between [these two places], the brahmin Dhānañjāni, who had practiced the four divine abidings and had abandoned sensual desire and relinquished thoughts relating to sensual desire, with the breaking up of the body at death, was reborn in the Brahmā world.

At that time, the World-honored One was giving teachings, surrounded by an immense following. Seeing Venerable Sāriputta approaching in the distance, the World-honored One told the monks [in the assembly]: 458b

187

28. The Discourse on Teaching the Ill [Anāthapiṇḍika]

458c

The monk Sāriputta is endowed with bright wisdom, quick wisdom, lively wisdom, keen wisdom, extensive wisdom, profound wisdom, wisdom that brings release, penetrative wisdom, eloquent wisdom. The monk Sāriputta has achieved genuine wisdom. This monk Sāriputta has just taught the brahmin Dhānañjāni a teaching on the Brahmā world. If he had taught him further, [Dhānañjāni] would have quickly realized the Dharma in accordance with the Dharma. Then, Venerable Sāriputta approached the Buddha and, having paid homage at his feet, sat down to one side.

The World-honored One said:

Sāriputta, why did you not teach the brahmin Dhānañjāni the teaching on going beyond the Brahmā world? If you had taught him further, he would have quickly realized the Dharma in accordance with the Dharma. Venerable Sāriputta replied:

World-honored One, those brahmins have for a long time been attached to the Brahmā world, they delight in the Brahmā world, [take] the Brahmā world to be supreme, esteem the Brahmā world, [take] the Brahmā world to be [ultimately] real, and consider the Brahmā world as being for them. For these reasons, World-honored One, I acted according to [Dhānañjāni's] wishes.

This is what the Buddha said. Having heard the Buddha's words, Venerable Sāriputta and the assembly of countless hundreds of thousands of people were delighted and remembered them well.

28. The Discourse on Teaching

the Ill [Anāthapiṇḍika]109

Thus have I heard: At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, the householder Anāthapiṇḍika was gravely ill. Then the householder Anāthapiṇḍika spoke to a certain messenger: Go to the Buddha and, on my behalf, pay homage at his feet. Inquire about his well-being, asking: "World-honored One, are you healthy 188

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and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?" Then inform him: "The householder Anāthapiṇḍika pays homage at the World-honored One's feet. He inquires about your well-being [with the words]: 'World-honored One, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?'" After you have, on my behalf, made these inquiries of the Buddha, go to Venerable Sāriputta. Pay homage at his feet on my behalf, and inquire about his well-being by asking: "Venerable one, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?" Then inform him: "The householder Anāthapiṇḍika pays homage at the feet of Venerable Sāriputta. He inquires about the venerable one's well-being [with the words]: 'Are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?'" [Then also tell him:] "Venerable Sāriputta, the householder Anātha piṇḍika is gravely ill and in a critical condition. The householder Anātha piṇḍika deeply wishes to see Venerable Sāriputta. But in his deteriorating physical condition, he is too weak to come and visit Venerable Sāriputta. It would be good if Venerable Sāriputta, out of compassion, were to visit the householder Anāthapiṇḍika at his house. "

Then, having received the householder Anāthapiṇḍika's order, the messenger approached the Buddha. Having paid homage at his feet, he sat down to one side and said:

World-honored One, the householder Anāthapiṇḍika pays homage at your feet. He inquires about your well-being: "World-honored One, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?" Then the World-honored One said to the messenger: May the householder Anāthapiṇḍika find well-being and happiness. May all gods, human beings, asuras, celestial musicians, demons, and all other forms of life find well-being and happiness! 189

459a

The messenger heard what the Buddha said, and remembered it well. Then, having paid homage at the Buddha's feet and circumambulated him three times, he approached Venerable Sāriputta. Having paid homage at his feet, he sat down to one side and said:

Venerable Sāriputta, the householder Anāthapiṇḍika pays homage at Venerable Sāriputta's feet. He inquires about your well-being: "Venerable one, are you healthy and strong? Are you comfortable and free from ailments? Are you dwelling at ease, and is your vigor as usual?" [Also] "Venerable Sāriputta, the householder Anāthapiṇḍika is gravely ill and is in a critical condition. The householder Anāthapiṇḍika deeply wishes to see Venerable Sāriputta. But in his poor physical condition, he is too weak to visit Venerable Sāriputta. It would be good if Venerable Sāriputta, out of compassion, were to visit the householder Anāthapiṇḍika at his house.

"

Venerable Sāriputta consented by remaining silent. Then, understanding that Venerable Sāriputta had consented by remaining silent, the messenger rose from his seat, paid homage at [Sāriputta's] feet, circumambulated him three times, and departed.

When the night was over, at dawn, Venerable Sāriputta put on his robe, took his bowl, and approached the householder Anāthapiṇḍika's house. Seeing Venerable Sāriputta approaching in the distance, the householder Anāthapiṇḍika struggled to raise himself from his bed. Seeing the householder Anāthapiṇḍika struggling to raise himself from the bed, Venerable Sāriputta stopped him, saying: "Lie still, householder! Don't get up! There is another bed here. I shall sit on it. "

Then, having seated himself on the other bed, Venerable Sāriputta asked: "How is your ailment now, householder? How much are you eating and drinking? Are your painful feelings subsiding, not increasing?" The householder replied: "My ailment is becoming critical. I cannot eat or drink. My painful feelings are increasing, not subsiding. "

Venerable Sāriputta said:

Don't be afraid, householder. Don't be afraid. Why not? In the case of ignorant, ordinary worldlings who are lacking in faith, with the breaking up of the body at death they go to a bad realm of existence, being reborn 190

Division 3

in hell. But you, householder, are not lacking in faith nowadays; rather, you are of superior faith. And by [recalling your] superior faith, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] superior faith, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who lack virtue, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not lack virtue; rather, you are strong in virtue. And by [recalling your] strong virtue, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] strong virtue, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have not learned much [about the Dharma], with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, are not one who has not learned much [about the Dharma]; rather, you are learned [regarding the Dharma]. And by [recalling your] great learning [in the Dharma], householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] great learning, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry. Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who are miserly and covetous, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, are not miserly or covetous; rather, you are a generous donor. And by [recalling your] generosity as a donor, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] generosity as a donor, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained streamentry. 191

459b

Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have faulty wisdom, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have faulty wisdom; rather, you are endowed with wholesome wisdom. And by [recalling your] wholesome wisdom, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] wholesome wisdom, householder, you may attain the fruit of oncereturning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong view, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong view; rather, you have right view. And by [recalling your] right view, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right view, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong intention, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong intention; rather, you have right intention. And by [recalling your] right intention, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right intention, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry. Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong understanding, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong understanding; rather, you have right understanding. And by [recalling your] right understanding, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling 192

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your] right understanding, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have the wrong [kind of] liberation, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have the wrong [kind of] liberation; rather, you have [the first stage of] the right [kind of] liberation. And by [recalling your] right liberation, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right liberation, householder, you may attain the fruit of once-returning or [even] the fruit of nonreturning, as you have already attained stream-entry. Don't be afraid, householder. Don't be afraid, householder. Why not? In the case of ignorant, ordinary worldlings who have wrong attentiveness, with the breaking up of the body at death they go to a bad realm of existence, being reborn in hell. But you, householder, do not have wrong attentiveness; rather, you have right attentiveness. And by [recalling your] right attentiveness, householder, you may be able to extinguish your pain and give rise to happiness. By [recalling your] right attentiveness, householder, you may attain the fruit of once-returning or [even] the fruit of non-returning, as you have already attained stream-entry.

Thereupon, the householder's illness vanished and his condition returned to normal. He raised himself into a sitting position on the bed, and praised Venerable Sāriputta:

Very good! Very good! Your teaching of the Dharma to this sick man was marvelous, very special! Venerable Sāriputta, on hearing your Dharma teaching for a sick man, my pain has been extinguished and happiness has been aroused. Venerable Sāriputta, my illness has now vanished and my condition has returned to normal.

Venerable Sāriputta, once, in the past, being in Rājagaha for some business or other, I stayed in the home of a householder there. At that time that householder was preparing to provide a meal for the Buddha 193

459c

and the community of monks on the following day. When the night was far-gone and dawn was approaching, the householder called his children, grandchildren, servants, and retainers, saying: "Get up! Quick! We must all prepare the meal.

" Each received his or her instructions and together they set up the kitchen and began preparing all sorts of nourishing and delicious food and drinks. The householder personally set up a raised seat [for the Buddha], decorating it with countless adornments. Venerable Sāriputta, on seeing this, I thought: "Is the householder preparing for a wedding? Is it to be a reception for a new daughter-inlaw? Or has the king been invited? Or some senior minister? Or is it for a great ritual offering of food?"

Venerable Sāriputta, having pondered in this way, I asked the householder,

"Are you preparing for a wedding? Is it to be a reception for a new daughter-in-law? Or has the king been invited? Or some senior minister? Or is it for a great ritual offering of food?" The householder replied: "We are not preparing for a wedding. It is not to be a reception for a new daughter-in-law. Neither has the king been invited, nor some senior minister. But it is indeed for a great ritual offering of food. We are providing a meal for the Buddha and the community of monks this coming day. "

Venerable Sāriputta, until then I had not heard the word "Buddha. "

When I heard it, my bodily hair stood on end. So I inquired: "Householder, you spoke of 'the Buddha. ' Who is it that is called 'the

Buddha'?"

Then the householder replied: "Have you not heard? There is a son of the Sakya clan who has relinquished his Sakyan family ties. He shaved off his hair and beard, donned yellow robe and, out of faith, gave up the household life and became a homeless one, to train in the path. He attained perfect, supreme awakening; hence he is called 'Buddha' [Awakened One].

"

I asked him further: "You also mentioned 'the community. ' What

is this community?"

The householder again replied: "Members of various families and clans have [also] shaved off their hair and beards, donned the yellow robe and, out of faith, given up the household life and become 194

Division 3

homeless ones, to train in the Buddha's path. These [monks] constitute his community. It is this Buddha and his community that we have invited.

"

Venerable Sāriputta, I again asked the householder: "Where is the World-honored One dwelling now? I desire to go and visit him. "

The householder replied: "The World-honored One is presently dwelling at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary. You can go there if you wish.

"

Venerable Sāriputta, I thought: "It will soon be daybreak. Let me quickly go and see the Buddha.

" Venerable Sāriputta, my desire to go

and see the Buddha being so pressing, although it was still night I suddenly had a perception of daytime brightness. So I set out from the householder's home and went to the town gate. At that time, the town gate was guarded by two watchmen. One of the watchmen stood guard during the first half of the night, permitting people to enter without hindrance. The other stood guard during the second half of the night, permitting people to leave without hindrance.

Venerable Sāriputta, I thought: "The night is not yet over. Why? [Because] the town gate is [still being] guarded by [one of the] two watchmen. One of the watchmen stands guard during the first half of the night, permitting people to enter without hindrance. The other stands guard during the second half of the night, permitting people to leave without hindrance.

"

Venerable Sāriputta, not long after I had passed out through the town gate, the [perception of daytime] brightness suddenly vanished and everything was dark again. Venerable Sāriputta, at that time I became afraid and my bodily hair stood on end. [I thought]: "May no man or invisible being harm me!"

At that moment, a divine being at the city gate radiated forth a great radiance reaching from Rājagaha up to the Bamboo Grove, the Squirrels' Sanctuary. [That divine being] came and addressed me: Don't be afraid, householder! Don't be afraid, householder! Why not? In a previous life I was a friend of yours, named Honey Vessel.

110We were very dear and close to each other in our youth. 460a

195

460b

Householder, in the past I had visited Venerable Mahā Moggallāna. Having paid homage at his feet, I sat to one side. Venerable Mahā Moggallāna gave me a teaching. He exhorted, encouraged, and delighted me, and by countless skillful means explained the Dharma to me. Having exhorted, encouraged, and delighted me, he let me take the three refuges and the five precepts. Householder, for having taken the three refuges and kept the five precepts, with the breaking up of the body at death I was reborn in the heaven of the four great kings, and now reside at this town gate. Go quickly, householder! Go quickly, householder! It is better to go than to stay here.

To urge me onward, that divine being uttered the following verses: Acquisition of a hundred horses, ministers, and women, And of a hundred carts filled with gems Is not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha. Even a hundred excellent white elephants, With gold and silver saddles,

Are not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha. A hundred beautiful women,

Their bodies adorned with jewels and flowers, Are not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha. The supremely precious woman treasure, Adored by the wheel-turning monarch, Is not equal to one-sixteenth [of the worth] Of one step toward visiting the Buddha. Having uttered these verses, the divine being urged me further, saying: "Go quickly, householder! Go quickly, householder! It is better to go than to stay here.

"

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Venerable Sāriputta, I thought: "The Buddha is worthy of veneration, and the Dharma and the community of monks are worthy of veneration. Why? Even a divine being wishes me to go and visit them. "

Venerable Sāriputta, aided by the [divine being's] radiance, I reached the Bamboo Grove, the Squirrels' Sanctuary. At that time, the night being over, toward dawn, the World-honored One had emerged from his meditation hut and was practicing walking meditation in the open, waiting for me. Venerable Sāriputta, in the distance I saw the Buddha's fine appearance, outstandingly radiant like a resplendent moon amidst the stars, dazzling like a golden mountain, endowed with the features [of a Great Person], majestic and imposing. His senses were tranquil and without obstruction, skillfully tamed and restrained, his mind tranquil and still.

Seeing the Buddha, I was overjoyed and approached him. Having paid homage at his feet, I followed the Buddha in walking meditation. In accordance with the custom of householders, I greeted him with this verse:

Has the World-honored One slept peacefully,

Having fallen asleep quickly?

[He replied:]

Like a [true] "brahmin,

" I have attained deliverance,

Untainted by desires,

Having relinquished all yearning,

I have attained peace,

With all fevers of the mind removed.

[Consequently] I have slept well and happily.

Then, the World-honored One, having reached the end of the walking path, sat cross-legged on a prepared sitting mat. Venerable Sāriputta, I [again] paid homage at his feet, and sat to one side. [Then] the Worldhonored One taught me the Dharma, exhorting, encouraging, and delighting me, employing countless skillful means to explain it. He exhorted, inspired, and delighted me as he delivered the teaching of all the buddhas.

197

460c

First he taught the beautiful Dharma that uplifts those who hear it, speaking on generosity, on virtue, on ways to rebirth in heavenly realms, on repudiating desire as dangerous, and on the round of rebirth as repugnant. He praised desirelessness as a factor of the sublime path, and as purity. After expounding these teachings to me, the World-honored One knew that my mind was joyous, that it had become contented, pliant, patient, uplifted, concentrated, free from doubt, free from hindrances, possessing the ability and strength to receive the true Dharma— that is to say, the cardinal principles of the teachings of all the Buddhas. The World-honored One taught me about suffering, its arising, its cessation, and the path [leading to its cessation]. As I sat there, Venerable Sāriputta, I saw the four noble truths: suffering, its arising, its cessation, and the path. Just as a white cloth easily absorbs dye, so did I [absorb the teaching]. As I sat there, I saw the four noble truths: suffering, its arising, its cessation, and the path.

Venerable Sāriputta, [in this way] I saw the Dharma, attained the Dharma, awakened to the pure Dharma. Doubt was eradicated; confusion [concerning the Dharma] was transcended. I would venerate no other [teachers], never again follow others. I was without uncertainty, being established in realization of the fruit [of stream-entry]. In regard to the teachings of the World-honored One I attained freedom from vacillation. Then I rose from my seat, paid homage to the Buddha, [and said]: World-honored One, henceforth I take refuge in the Buddha, the Dharma, and the community of monks. May the World-honored One accept me as a lay follower. From today onward I take refuge for my whole life, until I die.

Then, Venerable Sāriputta, I placed my palms together and said: "Worldhonored One, allow me to invite you and an assembly of monks to spend the rains retreat at Sāvatthī.

"

Then the Buddha asked me: "What is your name? How do the people of Sāvatthī address you?"

I replied: "My name is Sudatta; but because I regularly assist and give to the needy and the orphaned, the people of Sāvatthī call me Anāthapiṇḍika [Giver to the Needy and the Orphaned]. "

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Then, the World-honored One asked me further: "Are there dwellings [for monks] at Sāvatthī?"

I replied: "There are [at present] no dwellings [for monks] at Sāvatthī.

"

Then the World-honored One said: "Know, householder, that if there were dwellings [for them], monks would be able to visit and stay at [Sāvatthī].

"

I then responded: "Indeed, World-honored One. I will have dwellings erected, so that monks can visit and stay at Sāvatthī. May the Worldhonored One appoint someone to assist me!" And the World-honored One appointed and sent [you], Venerable Sāriputta, to assist me. Then, having heard what the Buddha said and kept it well in mind, I rose from my seat, paid homage to the Buddha, and, having circumambulated him three times, departed. Having completed what I had to do at Rājagaha, I set out for Sāvatthī, together with Venerable Sāriputta. Without entering [the town of] Sāvatthī or returning to my home, we proceeded right away [to examine] the lands outside the city, [looking for] a location that had good access; that was not noisy in the daytime and was peaceful at night; that was without mosquitoes, gadflies, flies, and fleas; and that was neither too cold nor too hot; [where] one could erect dwellings for the Buddha and his community. Venerable Sāriputta, at that time we saw that Prince Jeta's Grove was the only [location] that had good access; that was not noisy in the daytime and was peaceful at night; that was without mosquitoes, gadflies, flies, and fleas; and that was neither too cold nor too hot. Having seen this, I thought: "This is just the place where dwellings for the Buddha and his community can be erected.

"

Then, Venerable Sāriputta, I entered Sāvatthī. Still without returning home, I first approached Prince Jeta, saying: "Prince, will you sell me this grove?" The prince replied: "Know this, elder!111 I will not sell the grove.

" A second and a third time I repeated my request: "Prince, will you sell me this grove?" And a second and a third time the prince replied: "I will not sell the grove, not even if you pay me millions and millions [of gold pieces, enough] to cover the entire surface [of the grove]. "

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