The Connected Discourses of the Buddha
Page 199
“Come, good man, approach the Venerable Sāriputta, pay homage to him in my name with your head at his feet, and say: ‘Venerable sir, the householder Anāthapiṇḍika is sick, afflicted, gravely ill; he pays homage to the Venerable Sāriputta with his head at his feet.’ Then say: ‘It would be good, venerable sir, if the Venerable Sāriputta would come to the residence of the householder Anāthapiṇḍika out of compassion.’” [381]
“Yes, master,” that man replied, and he approached the Venerable Sāriputta, paid homage to him, sat down to one side, and delivered his message. The Venerable Sāriputta consented by silence.
Then, in the morning, the Venerable Sāriputta dressed and, taking bowl and robe, went to the residence of the householder Anāthapiṇḍika with the Venerable Ānanda as his companion. He then sat down in the appointed seat and said to the householder Anāthapiṇḍika: “I hope you are bearing up, householder, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.”
“I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”
“You, householder, do not have that distrust towards the Buddha which the uninstructed worldling possesses because of which the latter, with the breakup of the body, after death, is reborn in the plane of misery, in a bad destination, in the nether world, in hell. And you have confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ As you consider within yourself that confirmed confidence in the Buddha, your pains may subside on the spot.
“You, householder, do not have that distrust towards the Dhamma which the uninstructed worldling possesses because of which the latter [382] … is reborn in the plane of misery … in hell. And you have confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ As you consider within yourself that confirmed confidence in the Dhamma, your pains may subside on the spot.
“You, householder, do not have that distrust towards the Saṅgha which the uninstructed worldling possesses because of which the latter … is reborn in the plane of misery … in hell. And you have confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way … the unsurpassed field of merit for the world.’ As you consider within yourself that confirmed confidence in the Saṅgha, your pains may subside on the spot.
“You, householder, do not have that immorality which the uninstructed worldling possesses because of which the latter … is reborn in the plane of misery … in hell. And you have those virtues dear to the noble ones, unbroken … leading to concentration. As you consider within yourself those virtues dear to the noble ones, your pains may subside on the spot.
“You, householder, do not have that wrong view which the uninstructed worldling possesses because of which the latter … is reborn in the plane of misery … in hell. And you have right view. As you consider within yourself that right view, your pains may subside on the spot.
“You, householder, do not have that wrong intention … [383] … wrong speech … wrong action … wrong livelihood … wrong effort … wrong mindfulness … wrong concentration … wrong knowledge … wrong liberation which the uninstructed worldling possesses because of which the latter … is reborn in the plane of misery … in hell. And you have right intention … right speech … right action … right livelihood … right effort … right mindfulness … right concentration … [384] … right knowledge … right liberation. 351 As you consider within yourself that right liberation, your pains may subside on the spot.”
Then the pains of the householder Anāthapiṇḍika subsided on the spot.
Then the householder Anāthapiṇḍika served the Venerable Sāriputta and the Venerable Ānanda from his own dish. When the Venerable Sāriputta had finished his meal and had put away his bowl, the householder Anāthapiṇḍika took a low seat and sat down to one side, and the Venerable Sāriputta thanked him with these verses:“When one has faith in the Tathāgata,
Unshakable and well established,
And good conduct built on virtue,
Dear to the noble ones and praised;
“When one has confidence in the Saṅgha
And view that has been rectified,
They say that one is not poor,
That one’s life is not vain.
“Therefore the person of intelligence,
Remembering the Buddha’s Teaching,
Should be devoted to faith and virtue,
To confidence and vision of the Dhamma.”
Then the Venerable Sāriputta, having thanked the householder Anāthapiṇḍika with these verses, rose from his seat and departed. [385]
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Now, Ānanda, where are you coming from in the middle of the day?”
“The householder Anāthapiṇḍika, venerable sir, has been exhorted by the Venerable Sāriputta with such and such an exhortation.”
“Sāriputta is wise, Ānanda, Sāriputta has great wisdom, in so far as he can analyse the four factors of stream-entry in ten modes.”
27 (7) Anāthapiṇḍika (2)
(The opening of this sutta as in the preceding one, except that Anāthapiṇḍika calls for Ānanda, down to:)
“I am not bearing up, venerable sir, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.” [386]
“Householder, for the uninstructed worldling who possesses four things there is fright, there is trepidation, there is fear of imminent death.352 What four?
“Here, householder, the uninstructed worldling has distrust towards the Buddha, and when he considers within himself that distrust towards the Buddha, there is fright, trepidation, and fear of imminent death.
“Again, householder, the uninstructed worldling has distrust towards the Dhamma, and when he considers within himself that distrust towards the Dhamma, there is fright, trepidation, and fear of imminent death.
“Again, householder, the uninstructed worldling has distrust towards the Saṅgha, and when he considers within himself that distrust towards the Saṅgha, there is fright, trepidation, and fear of imminent death.
“Again, householder, the uninstructed worldling is immoral, and when he considers within himself that immorality, there is fright, trepidation, and fear of imminent death.
“For the uninstructed worldling who possesses these four things there is fright, trepidation, and fear of imminent death.
“Householder, for the instructed noble disciple who possesses four things there is no fright, no trepidation, no fear of imminent death. What four?
“Here, householder, the instructed noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ When he considers within himself that confirmed confidence in the Buddha, there is no fright, trepidation, or fear of imminent death.
“Again, householder, the instructed noble disciple possesses confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ When he considers within himself that confirmed confidence in the Dhamma, there is no fright, trepidation, or fear of imminent death.
“Again, householder, the instructed noble disciple possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way … the unsurpassed field of merit for the world.’ When he considers within himself that confirmed confidence in the Saṅgha, there is no fright, trepidation, or fear of imminent death.
“Again, householder, the instructed noble disciple
possesses the virtues dear to the noble ones, unbroken … leading to concentration. When he considers within himself those virtues dear to the noble ones, [387] there is no fright, trepidation, or fear of imminent death.
“For the instructed noble disciple who possesses these four things there is no fright, trepidation, or fear of imminent death.”
“I am not afraid, Venerable Ānanda. Why should I be afraid? For, venerable sir, I possess confirmed confidence in the Buddha … in the Dhamma … in the Saṅgha. And as to these training rules for the laity taught by the Blessed One, I do not see within myself any that has been broken.”
“It is a gain for you, householder! It is well gained by you, householder! You have declared, householder, the fruit of stream-entry.”
28 (8) Fearful Animosities (1) [or Anāthapiṇḍika (3)]
(This sutta is identical with 12:41.) [388-89]
29 (9) Fearful Animosities (2)
At Sāvatthī. Then a number of bhikkhus approached the Blessed One … and sat down to one side. The Blessed One then said to them as they were sitting to one side:
(All as in the preceding sutta; identical with 12:42.)
30 (10) The Licchavi
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then Nandaka, the minister of the Licchavis, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him:
“Nandaka, a noble disciple who possesses four things is a stream-enterer, [390] no longer bound to the nether world, fixed in destiny, with enlightenment as his destination. What four? Here, Nandaka, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ He possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration. A noble disciple who possesses these four things is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.
“Further, Nandaka, a noble disciple who possesses these four things becomes endowed with a long life span, whether celestial or human; he becomes endowed with beauty, whether celestial or human; he becomes endowed with happiness, whether celestial or human; he becomes endowed with fame, whether celestial or human; he becomes endowed with sovereignty, whether celestial or human. Now I say this, Nandaka, without having heard it from another ascetic or brahmin; rather, I say just what I have known, seen, and understood by myself.”
When this was said, a man said to Nandaka, the minister of the Licchavis: “It is time for your bath, sir.”
“Enough now, I say, with that external bath. This internal bath will suffice, namely, confidence in the Blessed One.”
[391] IV. STREAMS OF MERIT
31 (1) Streams of Merit (1)
At Sāvatthī. “Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?
“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is the first stream of merit, stream of the wholesome, nutriment of happiness.
“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One … to be personally experienced by the wise.’ This is the second stream of merit.…
“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Saṅgha thus: ‘The Saṅgha of the Blessed One’s disciples is practising the good way … the unsurpassed field of merit for the world.’ This is the third stream of merit.…
“Again, householder, the instructed noble disciple possesses the virtues dear to the noble ones, unbroken … leading to concentration. This is the fourth stream of merit.…
“These are the four streams of merit, streams of the wholesome, nutriments of happiness.”
32 (2) Streams of Merit (2)
“Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?
(As above for the first three, the fourth as follows:) [392]
“Again, bhikkhus, a noble disciple dwells at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, one devoted to charity, delighting in giving and sharing. This is the fourth stream of merit.
“These are the four streams of merit, streams of the wholesome, nutriments of happiness.”
33 (3) Streams of Merit (3)
“Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness. What four?
(As in §31, with the fourth as follows:)
“Again, bhikkhus, a noble disciple is wise, he possesses wisdom directed to arising and passing away, which is noble and penetrative, leading to the complete destruction of suffering. This is the fourth stream of merit.…
“These are the four streams of merit, streams of the wholesome, nutriments of happiness.”
34 (4) Divine Tracks (1)
At Sāvatthī. “Bhikkhus, there are these four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed.353 What four?
“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ This is the first divine track of the devas.… [393]
“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … leading to concentration. This is the fourth divine track of the devas.…
“These are the four divine tracks of the devas, for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed.”
35 (5) Divine Tracks (2)
“Bhikkhus, there are these four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed. What four?354
“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus … He reflects thus: ‘What now is the divine track of the devas?’ He understands thus: ‘I have heard that at present the devas hold nonoppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.’ This is the first divine track of the devas.…
“Again, bhikkhus, a noble disciple possesses confirmed confidence in the Dhamma … in the Saṅgha.…
“Again, bhikkhus, a noble disciple possesses the virtues dear to the noble ones, unbroken … leading to concentration. He reflects thus: ‘What now is the divine track of the devas?’ He understands thus: ‘I have heard that at present the devas hold nonoppression as supreme, and I do not oppress anyone, frail or firm. Surely I dwell possessing one of the divine tracks.’ This [394] is the fourth divine track of the devas.…
“These are the four divine tracks of the devas for the purification of beings who have not been purified, for the cleansing of beings who have not been cleansed.”
36 (6) Similar to the Devas
“Bhikkhus, when a noble disciple possesses four things, the devas are elated and speak of his similarity [to themselves].355 What four?
“Here, bhikkhus, a noble disciple possesses confirmed confidence in the Buddha thus: ‘The Blessed One is … teacher of devas and humans, the Enlightened One, the Blessed One.’ To those devatās who passed away here [in the human world] and were reborn there [in a heavenly world] possessing confirmed confidence in the Buddha, the thought occurs: ‘As the noble disciple possesses the same confirmed confidence in the Buddha that we possessed when we passed away there and were reborn here, he will come356 into the presence of the devas.’
“Again, bhikkhus, a noble disciple pos
sesses confirmed confidence in the Dhamma … in the Saṅgha.… He possesses the virtues dear to the noble ones, unbroken … conducive to concentration. To those devatās who passed away here [in the human world] and were reborn there [in a heavenly world] possessing the virtues dear to the noble ones, the thought occurs: ‘As the noble disciple possesses the same kind of virtues dear to the noble ones that we possessed when we passed away there and were reborn here, he will come into the presence of the devas.’
“When, bhikkhus, a noble disciple possesses these four things, the devas are elated and speak of his similarity [to themselves].” [395]