19. “‘He has declared of him: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, he has become a once-returner, returning once to this world to make an end of suffering.”…
20. “‘He has declared of him: “With the destruction of three fetters he has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’ And he has either seen that venerable one for himself or heard it said of him: ‘That venerable one’s virtue was thus, his state [of concentration] was thus, his wisdom was thus, his abiding [in attainments] was thus, his deliverance was thus.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to such a state. In this way too a man lay follower has a comfortable abiding.
21. “Here a woman lay follower hears thus: ‘The woman lay follower named so-and-so has died; the Blessed One has declared of her: “With the destruction of the five lower fetters she has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.” [468]…
22. “‘He has declared of her: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, she has become a once-returner, returning once to this world to make an end of suffering.”…
23. “‘He has declared of her: “With the destruction of three fetters she has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’ And she has either seen that sister for herself or heard it said of her: ‘That sister’s virtue was thus, her state [of concentration] was thus, her wisdom was thus, her abiding [in attainments] was thus, her deliverance was thus.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to such a state. In this way too a woman lay follower has a comfortable abiding.
24. “So, Anuruddha, it is not for the purpose of scheming to deceive people or for the purpose of flattering people or for the purpose of gain, honour, and renown, or with the thought, ‘Let people know me to be thus,’ that when a disciple has died, the Tathāgata declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place.’ Rather, it is because there are faithful clansmen inspired and gladdened by what is lofty, who when they hear that, direct their minds to such a state, and that leads to their welfare and happiness for a long time.”
That is what the Blessed One said. The venerable Anuruddha was satisfied and delighted in the Blessed One’s words.
Gulissāni Sutta
Gulissāni
[469] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
2. Now on that occasion a bhikkhu named Gulissāni, a forest-dweller of lax behaviour, had come on a visit to stay in the midst of the Sangha for some business or other. The venerable Sāriputta addressed the bhikkhus with reference to the bhikkhu Gulissāni thus:
3. “Friends, when a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should be respectful and deferential towards his companions in the holy life. If he is disrespectful and undeferential towards his companions in the holy life, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is disrespectful and undeferential towards his companions in the holy life?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should be respectful and deferential towards his companions in the holy life.
4. “When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should be skilled in good behaviour regarding seats thus: ‘I shall sit down in such a way that I do not encroach upon elder bhikkhus and do not deny new bhikkhus a seat.’ If he is not skilled in good behaviour regarding seats, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he does not even know what pertains to good behaviour?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should be skilled in good behaviour regarding seats.
5. “When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should not enter the village too early or return late in the day. If he enters the village too early and returns late in the day, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he enters the village too early and returns late in the day?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should not enter the village too early or return late in the day.
6. “When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, [470] he should not go before the meal or after the meal to visit families.692 If he goes before the meal or after the meal to visit families, there will be those who would say of him: ‘Surely this venerable forest-dweller, while dwelling alone in the forest, doing as he likes, must be used to making untimely visits, since he behaves thus when he has come to the Sangha.’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should not go before the meal or after the meal to visit families.
7. “When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should not be haughty and personally vain. If he is haughty and personally vain, there will be those who would say of him: ‘Surely this venerable forest-dweller, while dwelling alone in the forest, doing as he likes, must generally be haughty and personally vain, since he behaves thus when he has come to the Sangha.’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should not be haughty and personally vain.
8. “When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should not be rough-tongued and loose-spoken. If he is rough-tongued and loose-spoken, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is rough-tongued and loose-spoken?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should not be rough-tongued and loose-spoken.
9. “When a forest-dwelling bhikkhu comes to the Sangha and is living in the Sangha, he should be easy to correct and should associate with good friends. If he is difficult to correct and associates with bad friends, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is difficult to correct and associates with bad friends?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu who has come to the Sangha and is living in the Sangha should be easy to correct and should associate with good friends.
10. “A forest-dwelling bhikkhu should guard the doors of his sense faculties. If he does not guard the doors of his sense faculties, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since [471] he does not guard the doors of his sense faculties?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should guard the doors of his sense faculties.
11. “A forest-dwelling bhikkhu should be moderate in eating. If he is not moderate in eating, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not moderate in eating?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should be moderate in eating.
12. “A forest-dwelling bhikkhu should be devoted to wakefu
lness. If he is not devoted to wakefulness, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not devoted to wakefulness?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should be devoted to wakefulness.
13. “A forest-dwelling bhikkhu should be energetic. If he is not energetic, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is lazy?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should be energetic.
14. “A forest-dwelling bhikkhu should be established in mindfulness. If he is unmindful, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is unmindful? ’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should be established in mindfulness.
15. “A forest-dwelling bhikkhu should be concentrated. If he is not concentrated, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not concentrated?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should be concentrated.
16. “A forest-dwelling bhikkhu should be wise. If he is not wise, there will be [472] those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he is not wise?’ Since there would be those who would say this of him, a forest-dwelling bhikkhu should be wise.
17. “A forest-dwelling bhikkhu should apply himself to the higher Dhamma and the higher Discipline.693 There are those who ask a forest-dwelling bhikkhu a question about the higher Dhamma and the higher Discipline. If, when so asked, he fails to reply, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since when he is asked a question about the higher Dhamma and the higher Discipline he fails to reply?’ Since there will be those who would say this of him, a forest-dwelling bhikkhu should apply himself to the higher Dhamma and the higher Discipline.
18. “A forest-dwelling bhikkhu should apply himself to those liberations that are peaceful and immaterial, transcending forms.694 There are those who ask a forest-dwelling bhikkhu a question on the liberations that are peaceful and immaterial, transcending forms. If, when so asked, he fails to reply, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since when he is asked a question about those liberations that are peaceful and immaterial, transcending forms, he fails to reply?’ Since there will be those who would say this of him, a forest-dwelling bhikkhu should apply himself to those liberations that are peaceful and immaterial, transcending forms.
19. “A forest-dwelling bhikkhu should apply himself to the superhuman state. There are those who ask a forest-dwelling bhikkhu a question on the superhuman state.695 If, when so asked, he fails to reply, there will be those who would say of him: ‘What has this venerable forest-dweller gained by his dwelling alone in the forest, doing as he likes, since he does not even know the purpose for the sake of which he went forth?’ Since there will be those who would say this of him, a forest-dwelling bhikkhu should apply himself to the superhuman state.”
20. When this was said, the venerable Mahā Moggallāna asked the venerable Sāriputta: “Friend Sāriputta, should these things be undertaken and practised only by a forest-dwelling bhikkhu or [473] by one who dwells near a village as well?”
“Friend Moggallāna, these things should be undertaken and practised even by a forest-dwelling bhikkhu, how much more then by one who dwells near a village.”
Kīṭāgiri Sutta
At Kīṭāgiri
1. THUS HAVE I HEARD. On one occasion the Blessed One was wandering in the Kāsi country together with a large Sangha of bhikkhus. There he addressed the bhikkhus thus:
2. “Bhikkhus, I abstain from eating at night. By so doing, I am free from illness and affliction, and I enjoy lightness, strength, and a comfortable abiding. Come, bhikkhus, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.”696
“Yes, venerable sir,” they replied.
3. Then, as the Blessed One was wandering by stages in the Kāsi country, he eventually arrived at a Kāsi town called Kīṭāgiri. There he lived in this Kāsi town, Kīṭāgiri.
4. Now on that occasion the bhikkhus led by Assaji and Punabbasuka were residing at Kīṭāgiri.697 Then a number of bhikkhus went and told them: “Friends, the Blessed One and the Sangha of bhikkhus now abstain from eating at night. By so doing, they are free from illness and affliction, and they enjoy health, strength, and a comfortable abiding. Come, friends, abstain from eating at night. By so doing, you too will be free from illness and affliction, and you will enjoy lightness, strength, and a comfortable abiding.” [474] When this was said, the bhikkhus led by Assaji and Punabbasuka told those bhikkhus: “Friends, we eat in the evening, in the morning, and in the day outside the proper time. By so doing, we are free from illness and affliction, and we enjoy lightness, strength, and a comfortable abiding. Why should we abandon [a benefit] visible here and now to pursue [a benefit to be achieved] at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time.”
5. Since the bhikkhus were unable to convince the bhikkhus led by Assaji and Punabbasuka, they went to the Blessed One. After paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we were unable to convince the bhikkhus led by Assaji and Punabbasuka, we have reported this matter to the Blessed One.”
6. Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhus led by Assaji and Punabbasuka in my name that the Teacher calls them.”
“Yes, venerable sir,” he replied, and he went to the bhikkhus led by Assaji and Punabbasuka and told them: “The Teacher calls you, friends.”
“Yes, friend,” they replied, and they went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then said: “Bhikkhus, is it true that when a number of bhikkhus went and told you: ‘Friends, the Blessed One and the Sangha now abstain from eating at night…Come, friends, abstain from eating at night [475]…,’ you told those bhikkhus: ‘Friends, we eat in the evening…Why should we abandon [a benefit] visible here and now to pursue [a benefit to be achieved] at a future time? We shall eat in the evening, in the morning, and in the day outside the proper time’?”—“Yes, venerable sir.”
“Bhikkhus, have you known me to teach the Dhamma in such a way as this: ‘Whatever this person experiences, whether pleasant or painful or neither-painful-nor-pleasant, unwholesome states diminish in him and wholesome states increase’?”698—“No, venerable sir.”
7. “Bhikkhus, have you not known me to teach the Dhamma in such a way as this: ‘Here, when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase.699 Here, when someone feels a certain kind of painful feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of painful feeling, unwholesome states diminish in him and wholesome states increase. Here, when someone feels a certain kind of neither-painful-nor-pleasant feeling, unwholesome states increase in him and wholesome states diminish; but when someone feels another kind of neither-painful-nor-pleasant feeling, unwholesome states diminish in him and wholesome states increase’?”—“Yes, venerable sir.”
8. “Good, bhikkhus.700 And if it were unknown by me, unseen, unfou
nd, unrealised, uncontacted by wisdom thus: ‘Here, when someone feels a certain kind of pleasant feeling, unwholesome states increase in him and wholesome states diminish,’ would it be fitting for me, not knowing that, to say: ‘Abandon such a kind of pleasant feeling’?”—“No, venerable sir.”
“But because it is known by me, seen, found, realised, contacted by wisdom thus: ‘Here, when someone feels a certain kind of pleasant feeling [476], unwholesome states increase in him and wholesome states diminish,’ that I therefore say: ‘Abandon such a kind of pleasant feeling.’
“If it were unknown by me, unseen, unfound, unrealised, uncontacted by wisdom thus: ‘Here, when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ would it be fitting for me, not knowing that, to say: ‘Enter upon and abide in such a kind of pleasant feeling’?”—“No, venerable sir.”
“But because it is known by me, seen, found, realised, contacted by wisdom thus: ‘Here, when someone feels another kind of pleasant feeling, unwholesome states diminish in him and wholesome states increase,’ that I therefore say: ‘Enter upon and abide in such a kind of pleasant feeling.’
The Middle Length Discourses of the Buddha Page 63