On one occasion the Blessed One was dwelling at Kusinārā, in the Baliharaṇa forest thicket. There the Blessed One addressed the bhikkhus ...
“Here, bhikkhus, a bhikkhu dwells in dependence on a certain village or town. A householder or a householder’s son approaches him and invites him for the next day’s meal. If he wishes, the bhikkhu accepts. When the night has passed, in the morning the bhikkhu dresses, takes his bowl and robe, and goes to the residence of that householder or householder’s son. He sits down in the seat that has been prepared and that householder or householder’s son, with his own hand, serves and satisfies him with various kinds of delicious food. (1) It occurs to him: ‘How good, indeed, that this householder or householder’s son, with his own hand, serves and satisfies me with various kinds of delicious food!’ (2) It also occurs to him: ‘Oh, in the future too may this householder or householder’s son, with his own hand, serve and satisfy me with a similar variety of delicious food!’ (3) He uses that food while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it and understanding the escape from it. He thinks sensual thoughts in relation to it; he thinks thoughts of ill will; he thinks thoughts of harming. What is given to such a bhikkhu, I say, is not of great fruit. For what reason? Because the bhikkhu is heedless. “Here, a bhikkhu dwells in dependence on a certain village or town. A householder or a householder’s son approaches him and invites him for the next day’s meal. If he wishes, the bhikkhu accepts. When the night has passed, in the morning the bhikkhu dresses, takes his bowl and robe, and goes to the residence of that householder or householder’s son. He sits down in the seat that has been prepared and that householder or householder’s son, with his own hand, serves and satisfies him with various kinds of delicious food. (1) It does not occur to him: ‘How good, indeed, that this householder or householder’s son, with his own hand, serves and satisfies me with various kinds of delicious food!’ (2) It also does not occur to him: ‘Oh, in the future too may this householder or householder’s son, with his own hand, serve and satisfy me with a similar variety of delicious food!’ (3) He uses that food without being tied to it, infatuated with it, and blindly absorbed in it, but seeing the danger in it and understanding the escape from it. He thinks thoughts of renunciation in relation to it; he thinks thoughts of good will; he thinks thoughts of non-harming. What is given to such a bhikkhu, I say, is of great fruit. For what reason? Because the bhikkhu is heedful.”
“Bhikkhus, wherever bhikkhus take to arguing and quarreling and fall into a dispute, stabbing each other with piercing words, I am uneasy even about directing my attention there, let alone about going there. I conclude about them: ‘Surely, those venerable ones have abandoned three things and cultivated three [other] things.’
“What are the three things they have abandoned? Thoughts of renunciation, thoughts of good will, and thoughts of nonharming. These are the three things they have abandoned.
“What are the three things they have cultivated? Sensual thoughts, thoughts of ill will, and thoughts of harming. These are the three things they have cultivated.
“Wherever bhikkhus take to arguing and quarreling and fall into a dispute ... I conclude: ‘Surely, those venerable ones have abandoned these three things and cultivated these three [other] things.’
“Bhikkhus, wherever bhikkhus are dwelling in concord, harmoniously, without disputes, blending like milk and water, viewing each other with eyes of affection, I am at ease about going there, let alone about directing my attention there. I conclude: ‘Surely, those venerable ones have abandoned three things and cultivated three [other] things.’
“What are the three things they have abandoned? Sensual thoughts, thoughts of ill will, and thoughts of harming. These are the three things they have abandoned.
“What are the three things they have cultivated? Thoughts of renunciation, thoughts of good will, and thoughts of nonharming. These are the three things they have cultivated.
“Wherever bhikkhus are dwelling in concord ... I conclude: ‘Surely, those venerable ones have abandoned these three things and cultivated these three [other] things.’”
On one occasion the Blessed One was dwelling at Vesālī at the Gotamaka Shrine. There the Blessed One addressed the bhikkhus ...
“Bhikkhus, (1) I teach the Dhamma through direct knowledge, not without direct knowledge. (2) I teach the Dhamma with a basis, not without a basis. (3) I teach the Dhamma that is antidotal, not one without antidotes. Since I teach the Dhamma through direct knowledge, not without direct knowledge; since I teach the Dhamma with a basis, not without a basis; since I teach the Dhamma that is antidotal, not one without antidotes, my exhortation should be acted upon, my instructions should be acted upon. It is enough for you to rejoice, enough for you to be elated, enough for you to be joyful: ‘The Blessed One is perfectly enlightened! The Dhamma is well expounded by the Blessed One! The Saṅgha is practicing the good path!’”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. And while this discourse was being spoken, the thousandfold world system shook.
On one occasion the Blessed One was wandering on tour among the Kosalāns when he reached Kapilavatthu. Mahānāma the Sakyan heard: “The Blessed One has arrived at Kapilavatthu.” Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, and stood to one side. The Blessed One then said to him:
“Go, Mahānāma, and find a suitable rest house in Kapilavatthu where we might stay for the night.”
“Yes, Bhante,” Mahānāma replied. He then entered Kapilavatthu and searched the entire city but did not see a suitable rest house where the Blessed One could stay for the night. So he returned to the Blessed One and told him: “Bhante, there is no suitable rest house in Kapilavatthu where the Blessed One might stay for the night. But Bharaṇḍu the Kālāma, formerly the Blessed One’s fellow monk, [is here]. Let the Blessed One spend the night at his hermitage.”
“Go, Mahānāma, and prepare a mat for me.”
“Yes, Bhante,” Mahānāma replied. Then he went to Bharaṇḍu’s hermitage, prepared a mat, set out water for washing the feet, returned to the Blessed One, and said:
“I have spread a mat, Bhante, and set out water for washing the feet. The Blessed One may go at his own convenience.”
Then the Blessed One went to Bharaṇḍu’s hermitage, sat down on the seat that was prepared for him, and washed his feet. It then occurred to Mahānāma: “This is not a proper time for staying with the Blessed One, for he is tired. I will visit him tomorrow.” Then he paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then, when the night had passed, Mahānāma approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“There are, Mahānāma, these three kinds of teachers found existing in the world. What three?
(1) “Here, Mahānāma, some teacher prescribes the full understanding of sensual pleasures, but not of forms or feelings. (2) Another teacher prescribes the full understanding of sensual pleasures and forms, but not of feelings. (3) Still another teacher prescribes the full understanding of sensual pleasures, forms, and feelings. These are the three kinds of teachers found existing in the world. Is the goal of these three kinds of teachers the same or different?”
When this was said, Bharaṇḍu the Kālāma said to Mahānāma: “Say the same, Mahānāma.” But the Blessed One said to Mahānāma: “Say different, Mahānāma.”
A second time ... A third time Bharaṇḍu the Kālāma said to Mahānāma: “Say the same, Mahānāma.” But the Blessed One said to Mahānāma: “Say different, Mahānāma.”
Then it occurred to Bharaṇḍu: “The ascetic Gotama has contradicted me three times in front of the influential Mahānāma the Sakyan. I had better leave Kapilavatthu.”
Then Bharaṇḍu the Kālāma left Kapilavatthu. When he left Kapilavatthu, he left for good and never returned.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, the young deva Hatthaka, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, [while thinking:] “I will stand in front of the Blessed One,” he sank down, descended, and could not remain in place. Just as ghee or oil, when poured on sand, sinks down, descends, and does not remain in place, so the young deva Hatthaka, [while thinking:] “I will stand in front of the Blessed One,” sank down, descended, and could not remain in place.
Then the Blessed One said to Hatthaka: “Create a gross body, Hatthaka.”
“Yes, Bhante,” Hatthaka replied. Then he created a gross body, paid homage to the Blessed One, and stood to one side. The Blessed One then said to him:
“Hatthaka, do those teachings that you could recall in the past, when you were a human being, come back to you now?”
“Bhante, those teachings that I could recall in the past, when I was a human being, come back to me now; and those teachings that I could not recall in the past, when I was a human being, come back to me now. Just as the Blessed One is now hemmed in by bhikkhus, bhikkhunīs, male and female lay followers, kings and royal ministers, sectarian teachers and their disciples, so I am hemmed in by other young devas. Young devas come to me even from a distance, [thinking]: ‘We will hear the Dhamma from the young deva Hatthaka.’
“I died, Bhante, insatiable and unquenchable in three things. What three? (1) I died insatiable and unquenchable in seeing the Blessed One. (2) I died insatiable and unquenchable in hearing the good Dhamma. (3) I died insatiable and unquenchable in attending upon the Saṅgha. I died insatiable and unquenchable in these three things.
“I could never get enough of
seeing the Blessed One,
hearing the good Dhamma,
and attending on the Saṅgha.
“Training in the higher virtuous behavior,
I rejoiced in hearing the good Dhamma.
Hatthaka has gone to [rebirth in] Aviha
not having gotten enough of these three things.”
On one occasion the Blessed One was dwelling in Bārāṇasī at the deer park in Isipatana. Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Bārāṇasī for alms. While walking for alms near the cattle-yoking fig tree, the Blessed One saw a dissatisfied bhikkhu, [seeking] gratification outwardly, muddle-minded, without clear comprehension, unconcentrated, with a wandering mind and loose sense faculties. Having seen him, he said to that bhikkhu:
“Bhikkhu, bhikkhu! Do not pollute yourself. It is inevitable, bhikkhu, that flies will pursue and attack one who has polluted himself and been tainted by a stench.”
Then, being exhorted thus by the Blessed One, that bhikkhu acquired a sense of urgency.
When the Blessed One had walked for alms in Bārāṇasī, after his meal, when he had returned from his alms round, he addressed the bhikkhus:
“Bhikkhus, this morning I dressed, took my bowl and robe, and entered Bārāṇasī for alms. While walking for alms near the cattle-yoking fig tree, I saw a dissatisfied bhikkhu [seeking] gratification outwardly, muddle-minded, without clear comprehension, unconcentrated, with a wandering mind and loose sense faculties. Having seen him, I said to that bhikkhu: ‘Bhikkhu, bhikkhu! Do not pollute yourself. It is inevitable, bhikkhu, that flies will pursue and attack one who has polluted himself and been tainted by a stench.’ Then, being exhorted thus by me, that bhikkhu acquired a sense of urgency.”
When this was said, a certain bhikkhu asked the Blessed One: “What, Bhante, is meant by ‘pollution’? What is the ‘stench’? And what are the ‘flies’?”
(1) “Longing, bhikkhu, is what is meant by ‘pollution.’ (2) Ill will is the ‘stench.’ (3) Bad unwholesome thoughts are the ‘flies.’ It is inevitable that flies will pursue and attack one who has polluted himself and been tainted by a stench.”
The flies — thoughts based on lust —
will run in pursuit of one
unrestrained in the sense faculties,
unguarded in the eye and ear.
A bhikkhu who is polluted,
tainted by a stench,
is far from nibbāna
and reaps only distress.
Whether in the village or the forest,
the unwise foolish person,
not having gained peace for himself,
goes around followed by flies.
But those accomplished in virtuous behavior
who delight in wisdom and peace,
those peaceful ones live happily,
having destroyed the flies.
Then the Venerable Anuruddha approached the Blessed One, paid homage to him, sat down to one side, and said: “Now, Bhante, with the divine eye, which is purified and surpasses the human, I see that women, with the breakup of the body, after death, are mostly reborn in the plane of misery, in a bad destination, in the lower world, in hell. What qualities does a woman possess on account of which, with the breakup of the body, after death, she is reborn in the plane of misery, in a bad destination, in the lower world, in hell?”
“When she possesses three qualities, Anuruddha, with the breakup of the body, after death, a woman is reborn in the plane of misery, in a bad destination, in the lower world, in hell. What three?
(1) “Here, Anuruddha, in the morning a woman dwells at home with a mind obsessed by the stain of miserliness. (2) At midday she dwells at home with a mind obsessed by envy. (3) And in the evening she dwells at home with a mind obsessed by sensual lust. When she possesses these three qualities, with the breakup of the body, after death, a woman is reborn in the plane of misery, in a bad destination, in the lower world, in hell.”
Then the Venerable Anuruddha approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, I survey a thousandfold world system. Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and one-pointed. Yet my mind is still not liberated from the taints through nonclinging.”
[The Venerable Sāriputta said:] (1) “Friend Anuruddha, when you think: ‘With the divine eye, which is purified and surpasses the human, I survey a thousandfold world system,’ this is your conceit.
(2) “And when you think: ‘Energy is aroused in me without slackening; my mindfulness is established without confusion; my body is tranquil without disturbance; my mind is concentrated and one-pointed,’ this is your restlessness.
(3) “And when you think: ‘Yet my mind is still not liberated from the taints through non-clinging,’ this is your remorse.
“It would be good if you would abandon these three qualities and stop attending to them. Instead, direct your mind to the deathless element.”
Some time later the Venerable Anuruddha abandoned those three qualities and stopped attending to them. Instead, he directed his mind to the deathless element. Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Anuruddha realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.” And the Venerable Anuruddha became one of the arahants.
“Bhikkhus, there are these three things that flourish when concealed, not when exposed. What three? (1) Women flourish when concealed, not when exposed. (2) The hymns of the brahmins flourish when concealed, not when exposed. (3) And wrong views flourish when concealed, not when exposed. These are the three things that flourish when concealed, not when exposed.
“Bhikkhus, there are these three things that shine when exposed, not when concealed. What three? (1) The moon shines when exposed, not when concealed. (2) The sun shines when exposed, not when concealed. (3) The Dhamma and discipline proclaimed by the Tathāgata shines when exposed, not when concealed. These are the three things that shine when exposed, not when concealed.”
“Bhikkhus, there are these three kinds of persons found existing in the world. What three? The person who is like a line etched in stone, the person who is like a line etched in the ground, and the person who is like a line etched in water.
(1) “And what kind of person is like a line etched in stone? Here, some person often gets angry, and his anger persists for a long time. Just as a line etched in stone is not quickly erased by the wind and water but persists for a long time, so too, some person often gets angry, and his anger persists for a long time. This is called the person who is like a line etched in stone.
(2) “And what kind of person is like a line etched in the ground? Here, some person often gets angry, but his anger does not persist for a long time. Just as a line etched in the ground is quickly erased by the wind and water and does not persist for a long time, so too, some person often gets angry, but his anger does not persist for a long time. This is called the person who is like a line etched in the ground.
(3) “And what kind of person is like a line etched in water? Here, some person, even when spoken to roughly and harshly, in disagreeable ways, remains on friendly terms [with his antagonist], mingles [with him], and greets [him]. Just as a line etched in water quickly disappears and does not persist for a long time, so too, some person, even when spoken to roughly and harshly, in disagreeable ways, remains on friendly terms [with his antagonist], mingles [with him], and greets [him]. This is called the person who is like a line etched in water.
“These, bhikkhus, are the three kinds of persons found existing in the world.”