On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, possessing five qualities, a lay follower is overcome by timidity. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is overcome by timidity.
“Bhikkhus, possessing five qualities, a lay follower is selfconfident. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is self-confident.”
“Bhikkhus, possessing five qualities, a lay follower dwells without self-confidence at home. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower dwells without self-confidence at home.
“Bhikkhus, possessing five qualities, a lay follower dwells self-confident at home. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower dwells self-confident at home.”
“Bhikkhus, possessing five qualities, a lay follower is deposited in hell as if brought there. What five? He destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is deposited in hell as if brought there.
“Bhikkhus, possessing five qualities, a lay follower is deposited in heaven as if brought there. What five? He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from liquor, wine, and intoxicants, the basis for heedlessness. Possessing these five qualities, a lay follower is deposited in heaven as if brought there.”
Then the householder Anāthapiṇḍika approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Householder, without having abandoned five perils and enmities, one is called immoral and is reborn in hell. What five? The destruction of life, taking what is not given, sexual misconduct, false speech, and [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. Without having abandoned these five perils and enmities, one is called immoral and is reborn in hell.
“Householder, having abandoned five perils and enmities, one is called virtuous and is reborn in heaven. What five? The destruction of life ... and [indulging in] liquor, wine, and intoxicants, the basis for heedlessness. Having abandoned these five perils and enmities, one is called virtuous and is reborn in heaven.
(1) “Householder, one who destroys life thereby engenders peril and enmity pertaining to the present life and the future life, and also experiences mental pain and dejection. One who abstains from the destruction of life does not engender peril and enmity pertaining to the present life and the future life, nor does he experience mental pain and dejection. For one who abstains from the destruction of life, that peril and enmity has thus subsided.
(2) “Householder, one who takes what is not given ...
(3) ... engages in sexual misconduct ...
(4) ... speaks falsely ...
(5) ... indulges in liquor, wine, and intoxicants, the basis for heedlessness, thereby engenders peril and enmity pertaining to the present life and the future life, and also experiences mental pain and dejection. One who abstains from liquor, wine, and intoxicants, the basis for heedlessness, does not engender peril and enmity pertaining to the present life and the future life, nor does he experience mental pain and dejection. For one who abstains from liquor, wine, and intoxicants, the basis for heedlessness, that peril and enmity has thus subsided.”
There’s a man in the world who destroys life,
speaks falsely, and takes what is not given,
who goes to the wives of others,
and indulges in liquor and wine.
Harboring within the five enmities,
he is called immoral.
With the breakup of the body,
that unwise person is reborn in hell.
But there is a man in the world
who does not destroy life,
speak falsely, take what is not given,
go to the wives of others,
or indulge in liquor and wine.
Having abandoned the five enmities,
he is called virtuous.
With the breakup of the body,
that wise person is reborn in heaven.
“Bhikkhus, possessing five qualities, a lay follower is a caṇḍāla of a lay follower, a stain of a lay follower, the last among lay followers. What five? (1) He is devoid of faith; (2) he is immoral; (3) he is superstitious and believes in auspicious signs, not in kamma; (4) he seeks outside here for a person worthy of offerings; and (5) he first does [meritorious] deeds there. Possessing these five qualities, a lay follower is a caṇḍāla of a lay follower, a stain of a lay follower, the last among lay followers.
“Bhikkhus, possessing five qualities, a lay follower is a gem of a lay follower, a red lotus of a lay follower, a white lotus of a lay follower. What five? (1) He is endowed with faith; (2) he is virtuous; (3) he is not superstitious and believes in kamma, not in auspicious signs; (4) he does not seek outside here for a person worthy of offerings; and he first does [meritorious] deeds here. Possessing these five qualities, a lay follower is a gem of a lay follower, a red lotus of a lay follower, a white lotus of a lay follower.”
Then the householder Anāthapiṇḍika, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the householder Anāthapiṇḍika [and his retinue]:
“Householders, you have presented robes, almsfood, lodgings, and medicines and provisions for the sick to the Saṅgha of bhikkhus. You should not be content merely with this much, [thinking]: ‘We have presented robes, almsfood, lodgings, and medicines and provisions for the sick to the Saṅgha of bhikkhus.’ Therefore, householders, you should train yourselves thus: ‘How can we from time to time enter and dwell in the rapture of solitude?’ It is in such a way that you should train yourselves.”
When this was said, the Venerable Sāriputta said to the Blessed One: “It’s astounding and amazing, Bhante, how well that was said by the Blessed One. Bhante, whenever a noble disciple enters and dwells in the rapture of solitude, on that occasion five things do not occur in him. (1) Pain and dejection connected with sensuality do not occur in him. (2) Pleasure and joy connected with sensuality do not occur in him. (3) Pain and dejection connected with the unwholesome do not occur in him. (4) Pleasure and joy connected with the unwholesome do not occur in him. (5) Pain and dejection connected with the wholesome do not occur in him. Bhante, whenever a noble disciple enters and dwells in the rapture of solitude, on that occasion these five things do not occur in him.”
“Good, good, Sāriputta! Sāriputta, whenever a noble disciple enters and dwells in the rapture of solitude ... [The Buddha repeats in full the entire statement of the Venerable Sāriputta, down to:] ... on that occasion these five things do not occur in him.”
“Bhikkhus, a lay follower should not engage in these five trades. What five? Trading in weapons, trading in living beings, trading in meat, trading in intoxicants, and trading in poisons. A lay follower should not engage in these five trades.”
(1) “Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from the destruction of life, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?”
“Surely not, Bhante.”
“Good, bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: ‘This person has taken the life of a woman or a man,’ that kings have him arrested on the charge of taking life and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?”
“We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come].”
(2) “Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from taking what is not given, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?”
“Surely not, Bhante.”
“Good, bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: ‘This person has stolen something from the village or forest,’ that kings have him arrested on the charge of stealing and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?”
“We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come].”
(3) “Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from sex ual misconduct, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?”
“Surely not, Bhante.”
“Good, bhikkhus! I too have not seen or heard of such a thing.
But rather it is when they inform kings of his evil deed, saying: ‘This man has committed misconduct with someone else’s women and girls,’ that kings have him arrested on the charge of sexual misconduct and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?”
“We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come].”
(4) “Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from false speech, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?”
“Surely not, Bhante.”
“Good, bhikkhus! I too have not seen or heard of such a thing. But rather it is when they inform kings of his evil deed, saying: ‘This person has ruined a householder or a householder’s son with false speech,’ that kings have him arrested on the charge of false speech and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?”
“We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come].”
(5) “Bhikkhus, what do you think? Have you ever seen or heard that when a person abandons and abstains from liquor, wine, and intoxicants, the basis for heedlessness, kings have him arrested on the charge of so abstaining and then execute him, imprison him, banish him, or do with him as the occasion demands?”
“Surely not, Bhante.”
“Good, bhikkhus! I too have not seen or heard of such a thing.
But rather it is when they inform kings of his evil deed, saying: ‘This person, under the influence of liquor, wine, and intoxicants, has taken the life of a woman or a man; or he has stolen something from a village or a forest; or he has committed misconduct with someone else’s women and girls; or he has ruined a householder or a householder’s son with false speech,’ that kings have him arrested on the charge of using liquor, wine, and intoxicants, the basis for heedlessness, and then execute him, imprison him, banish him, or do with him as the occasion demands. Have you ever seen or heard of such a case?”
“We have seen this, Bhante, and we have heard of it, and we will hear of it [in time to come].”
Then the householder Anāthapiṇḍika, accompanied by five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then addressed the Venerable Sāriputta: “You should know, Sāriputta, that any white-robed householder whose actions are restrained by five training rules and who gains at will, without trouble or difficulty, four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: ‘I am finished with hell, the animal realm, and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’
(1) “What are the five training rules by which his actions are restrained? Here, Sāriputta, a noble disciple abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness. His actions are restrained by these five training rules.
“What are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty?
(2) “Here, the noble disciple possesses unwavering confidence in the Buddha thus: ‘The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ This is the first pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.
(3) “Again, the noble disciple possesses unwavering confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ This is the second pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.
(4) “Again, the noble disciple possesses unwavering confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individual — this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ This is the third pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.
(5) “Again, the noble disciple possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This is the fourth pleasant visible dwelling that pertains to the higher mind, which he has achieved for the purification of the impure mind, for the cleansing of the unclean mind.
“These are the four pleasant visible dwellings that pertain to the higher mind, which he gains at will, without trouble or difficulty.
“You should know, Sāriputta, that any white-robed householder whose actions are restrained by these five training rules and who gains at will, without trouble or difficulty, these four pleasant visible dwellings that pertain to the higher mind, might, if he so wished, declare of himself: ‘I am finished with hell, the animal realm, and the sphere of afflicted spirits; I am finished with the plane of misery, the bad destination, the lower world; I am a stream-enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment.’”
Having seen the peril in the hells,
one should avoid evil deeds;
having undertaken the noble Dhamma,
the wise one should avoid them.
To the utmost of one’s ability,
one should not injure living beings;
one should not knowingly speak falsely;
one should not take what is not given.
One should be content with one’s own wives,
and should refrain from the wives of others.
A person should not drink wine and liquor,
which cause mental confusion.
One should recollect the Buddha
and ponder on the Dhamma.
One should develop a benevolent mind,
which leads to the world of the devas.
When things to be given are available,
for one needing and wanting merit
an offering becomes vast
if first given to the holy ones.
I will describe the holy ones,
Sāriputta, listen to me.
Among cattle of any sort,
whether black, white, red, or golden,
mottled, uniform, or pigeon-colored,
the tamed bull is born,
the one that can bear the load,
possessing strength, advancing with good speed.
They yoke the burden just to him;
they are not concerned about his color.
So too, among human beings
it is in any kind of birth —
among khattiyas, brahmins, vessas,
suddas, caṇḍālas, or scavengers —
among people of any sort
that the tamed person of good manners is born:
one firm in Dhamma, virtuous in conduct,
truthful in speech, endowed with moral shame;
one who has abandoned birth and death,
consummate in the spiritual life,
with the burden dropped, detached,
who has done his task, free of taints;
who has gone beyond all things [of the world]
and by non-clinging has reached nibbāna:
an offering is truly vast
when planted in that spotless field.
Fools devoid of understanding,
dull-witted, unlearned,
do not attend on the holy ones
but give their gifts to those outside.
Those, however, who attend on the holy ones,
on the wise ones esteemed as sagely,
and those whose faith in the Fortunate One
is deeply rooted and well established,
go to the world of the devas
or are born here in a good family.
Advancing in successive steps,
those wise ones attain nibbāna.
On one occasion the Blessed One was wandering on tour among the Kosalāns together with a large Saṅgha of bhikkhus. Then, while traveling along the highway, the Blessed One saw a large sal-tree grove in a certain place. He left the highway, entered the sal-tree grove, and smiled when he reached a certain place.
Then it occurred to the Venerable Ānanda: “Why did the Blessed One smile? Tathāgatas do not smile without a reason.” Then the Venerable Ānanda said to the Blessed One: “Why, Bhante, did the Blessed One smile? Tathāgatas do not smile without a reason.”
“In the past, Ānanda, in this place there was an affluent, prosperous, well-populated city, one teeming with people. Now the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa lived in dependence on that city. The Blessed One Kassapa had a lay follower named Gavesī who had not fulfilled virtuous behavior. And Gavesī taught and guided five hundred lay followers who had not fulfilled virtuous behavior.
(1) “Then, Ānanda, it occurred to Gavesī: ‘I am the benefactor, the leader, and the guide of these five hundred lay followers, yet neither I myself nor these five hundred lay followers have fulfilled virtuous behavior. Thus we are on the same level, and I am not the least bit better. Let me surpass them.’
“Then Gavesī approached the five hundred lay followers and said to them: ‘From today on, you should consider me to be one fulfilling virtuous behavior.’ Then it occurred to those five hundred lay followers: ‘Master Gavesī is our benefactor, leader, and guide. Now Master Gavesī will fulfill virtuous behavior. Why shouldn’t we do so too?’
“Then those five hundred lay followers approached Gavesī and said to him: ‘From today onward let Master Gavesī consider us to be fulfilling virtuous behavior.’
(2) “Then, Ānanda, it occurred to the lay follower Gavesī: ‘I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them.’
“Then Gavesī approached the five hundred lay followers and said to them: ‘From today on, you should consider me to be celibate, living apart, abstaining from sexual intercourse, the common person’s practice.’ Then it occurred to those five hundred lay followers: ‘Master Gavesī is our benefactor, leader, and guide. Now Master Gavesī will be celibate, living apart, abstaining from sexual intercourse, the common person’s practice. Why shouldn’t we do so too?’
“Then those five hundred lay followers approached Gavesī and said to him: ‘From today onward let Master Gavesī consider us to be celibate, living apart, abstaining from sexual intercourse, the common person’s practice.’
(3) “Then, Ānanda, it occurred to the lay follower Gavesī: ‘I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. I am celibate, living apart, abstaining from sexual intercourse, the common person’s practice, and so too are these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them.’
“Then Gavesī approached the five hundred lay followers and said to them: ‘From today on, you should consider me to be eating once a day, refraining from a night meal, abstaining from eating outside the proper time.’ Then it occurred to those five hundred lay followers: ‘Master Gavesī is our benefactor, leader, and guide. Now Master Gavesī eats once a day, refraining from a night meal, abstaining from eating outside the proper time. Why shouldn’t we do so too?’
“Then those five hundred lay followers approached Gavesī and said to him: ‘From today onward let Master Gavesī consider us to be eating once a day, refraining from a night meal, abstaining from eating outside the proper time.’
(4) “Then, Ānanda, it occurred to the lay follower Gavesī: ‘I am the benefactor, leader, and guide of these five hundred lay followers. Now I am fulfilling virtuous behavior, and so too are these five hundred lay followers. I am celibate, living apart, abstaining from sexual intercourse, the common person’s practice, and so too are these five hundred lay followers. I eat once a day, refraining from a night meal, abstaining from eating outside the proper time, and so too do these five hundred lay followers. Thus we are on the same level, and I am not the least bit better. Let me surpass them.’
“Then Gavesī approached the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa, and said to him: ‘Bhante, may I obtain the going forth and full ordination under the Blessed One?’ The lay follower Gavesī obtained the going forth and full ordination under the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa. Soon after his full ordination, dwelling alone, withdrawn, heedful, ardent, and resolute, the bhikkhu Gavesī 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 bhikkhu Gavesī became one of the arahants.
“Then, Ānanda, it occurred to those five hundred lay followers: ‘Master Gavesī is our benefactor, leader, and guide. Now Master Gavesī, having shaved off his hair and beard and put on ochre robes, has gone forth from the household life into homelessness. Why shouldn’t we do so too?’
“Then those five hundred lay followers approached the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa, and said to him: ‘Bhante, may we obtain the going forth and full ordination under the Blessed One?’ Then those five hundred lay followers obtained the going forth and full ordination under the Blessed One, the Arahant, the Perfectly Enlightened One Kassapa.
(5) “Then, Ānanda, it occurred to the bhikkhu Gavesī: ‘I obtain at will, without trouble or difficulty, the unsurpassed bliss of liberation. Oh, that these five hundred bhikkhus could obtain at will, without trouble or difficulty, the unsurpassed bliss of liberation!’ Then, Ānanda, dwelling each alone, withdrawn, heedful, ardent, and resolute, in no long time those five hundred bhikkhus realized for themselves 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, they dwelled in it. They 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.’
“Thus, Ānanda, those five hundred bhikkhus headed by Gavesī, striving in successively higher and more sublime ways, realized the unsurpassed bliss of liberation. Therefore, Ānanda, you should train yourselves thus: ‘Striving in successively higher and more sublime ways, we will realize the unsurpassed bliss of liberation.’ Thus, Ānanda, should you train yourselves.”