The Chapter on a Lay Follower
AN 5.171 Timidity Sārajjasutta
SO I HAVE HEARD. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"A lay follower with five qualities is overcome by timidity. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume beer, wine, and liquor intoxicants. A lay follower with these five qualities is overcome by timidity.
A lay follower with five qualities is self-assured. What five? They don't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. A lay follower with these five qualities is self-assured."
AN 5.172 Assured Visāradasutta
"A lay follower living at home with five qualities is not self-assured. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume beer, wine, and liquor intoxicants. A lay follower living at home with these five qualities is not self-assured.
A lay follower living at home with these five qualities is self-assured. What five? They don't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. A lay follower living at home with these five qualities is self-assured."
AN 5.173 Hell Nirayasutta
"Mendicants, a lay follower with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume beer, wine, and liquor intoxicants. A lay follower with these five qualities is cast down to hell.
A lay follower with five qualities is raised up to heaven. What five? They don't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. A lay follower with these five qualities is raised up to heaven."
AN 5.174 Threats Verasutta
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell.
Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and consuming beer, wine, and liquor intoxicants. Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven.
Anyone who kills living creatures creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in this life or in lives to come, and doesn't experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures.
Anyone who steals ...
Anyone who commits sexual misconduct ...
Anyone who lies ...
Anyone who consumes beer, wine, and liquor intoxicants creates dangers and threats both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from consuming beer, wine, and liquor intoxicants creates no dangers and threats either in this life or in lives to come, and doesn't experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from consuming beer, wine, and liquor intoxicants.
Take anyone in this world
who kills living creatures,
speaks falsely, steals,
commits adultery,
and indulges in drinking
beer and wine.Unless they give up these five threats,
they're said to be unethical.
When their body breaks up, that witless person
is reborn in hell.A person in the world doesn't kill living creatures,
speak falsely,
steal,
commit adultery,
or indulge in drinking
beer and wine.Giving up these five threats,
they're said to be ethical.
When their body breaks up, that wise person
is reborn in a good place."
AN 5.175 Corpse-worker Caṇḍālasutta
"Mendicants, a lay follower with five qualities is a corpse-worker, a stain, and a reject among lay followers. What five? They're faithless. They're unethical. They follow boisterous, superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for those worthy of religious donations. And they make offerings there first. A lay follower with these five qualities is a corpse-worker, a stain, and a reject among lay followers.
A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers. What five? They're faithful. They're ethical. They don't practice boisterous, superstitious rites, and believe in deeds rather than omens. They don't seek outside of the Buddhist community for those worthy of religious donations. And they don't make offerings there first. A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers."
AN 5.176 Rapture Pītisutta
Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: 'How can we, from time to time, enter and dwell in the rapture of seclusion?' That's how you should train."
When he said this, Venerable Sāriputta said to the Buddha, "It's incredible, sir, it's amazing! How well said this was by the Buddha: 'Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: "How can we, from time to time, enter and dwell in the rapture of seclusion?" That's how you should train.'
At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren't present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren't present in him."
"Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren't present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren't present in him."
AN 5.177 Trades Vaṇijjāsutta
"Mendicants, a lay follower should not engage in these five trades. What five? Trade in weapons, living creatures, meat, intoxicants, and poisons. A lay follower should not engage in these five trades."
AN 5.178 Kings Rājāsutta
"What do you think, mendicants? Have you ever seen or heard of a person who has given up killing living creatures, and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?"
"No, sir."
"Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone's bad deed: 'This person has murdered a man or a woman.' The kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?"
"Sir, we have seen it and heard of it, and we will hear of it again."
"What do you think, mendicants? Have you ever seen or heard of a person who has given up stealing, and the kings have them arrested for that ...?"
"No, sir."
"Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone's bad deed: 'This person took something from a village or wilderness, with the intention to commit theft.' The kings have them arrested for stealing ... Have you ever seen or heard of such a case?"
"Sir, we have seen it and heard of it, and we will hear of it again."
"What do you think, mendicants? Have you ever seen or heard of a person who has given up sexual misconduct, and the kings have them arrested for that ...?"
"No, sir."
"Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone's bad deed: 'This person had sexual relations with women or maidens under someone else's protection.' The kings have them arrested for that ... Have you ever seen or heard of such a case?"
"Sir, we have seen it and heard of it, and we will hear of it again."
"What do you think, mendicants? Have you ever seen or heard of a person who has given up lying, and the kings have them arrested for that ...?"
"No, sir."
"Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone's bad deed: 'This person has ruined a householder or householder's child by lying.' The kings have them arrested for that ... Have you ever seen or heard of such a case?"
"Sir, we have seen it and heard of it, and we will hear of it again."
"What do you think, mendicants? Have you ever seen or heard of a person who has given up beer, wine, and liquor intoxicants, and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?"
"No, sir."
"Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone's bad deed: 'While under the influence of beer, wine, and liquor intoxicants, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else's protection. Or they ruined a householder or householder's child by lying.' The kings have them arrested for being under the influence of beer, wine, and liquor intoxicants, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?"
"Sir, we have seen it and heard of it, and we will hear of it again."
AN 5.179 A Layperson Gihisutta
Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. Then the Buddha said to Venerable Sāriputta:
"You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'
And what are the five precepts in which their actions are restrained? It's when a noble disciple doesn't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. These are the five precepts in which their actions are restrained.
And what are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty?
It's when a noble disciple has experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' This is the first blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Furthermore, a noble disciple has experiential confidence in the teaching: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.' This is the second blissful meditation ...
Furthermore, a noble disciple has experiential confidence in the Saṅgha: 'The Saṅgha of the Buddha's disciples is practicing the way that's good, sincere, systematic, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.' This is the third blissful meditation ...
Furthermore, a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. These are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty.
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.'
Seeing the peril in the hells,
you should shun bad deeds.
Taking up the teaching of the noble ones,
an astute person should shun them.You shouldn't harm living beings,
so long as strength is found.
Nor should you knowingly speak falsehood,
or take what is not given.Content with your own partners,
you should stay away from the partners of others.
A man shouldn't drink wine or toddy,
as they confuse the mind.You should recollect the Buddha,
and reflect on the teaching.
You should develop a harmless mind of welfare,
which leads to the realms of gods.When suitable gifts to give are available
to someone who seeks and needs merit,
a religious donation is abundant
if given first to the peaceful ones.I will tell of the peaceful ones,
Sāriputta, listen to me.
Cows may be black or white,
red or tawny,mottled or uniform,
or pigeon-colored.
But when one is born among them,
the bull that's tamed---a behemoth, powerful,
well-paced in pulling forward---
they yoke the load just to him,
regardless of his color.So it is for humans,
wherever they may be born---
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers---but when one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,they've given up birth and death,
and have completed the spiritual journey.
With burden put down, detached,
they've completed the task
>and are free of defilements.Gone beyond all things,
they're quenched by not grasping.
In that flawless field,
a religious donation is abundant.Fools who don't understand---
unlearned simpletons---
give their gifts to those outside,
and don't attend the peaceful ones.But those who do attend the peaceful ones---
wise, esteemed as attentive---
and whose faith in the Holy One
has roots planted deep,they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment."
AN 5.180 About Gavesī Gavesīsutta
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.
Then Venerable Ānanda thought, "What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason."
So Venerable Ānanda said to the Buddha, "What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason."
"Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous, populous, full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.
He had a lay follower called Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: 'I'm the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We're the same, I'm in no way better. So let me do better.'
Then Gavesī went to those five hundred lay followers and said to them: 'From this day forth may the venerables remember me as one who has fulfilled the precepts.' Then those five hundred lay followers thought: 'Master Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don't we do the same?' Then those five hundred lay followers went to Gavesī and said to him: 'From this day forth may Master Gavesī remember these five hundred lay followers as having fulfilled the precepts.'
Then Gavesī thought: 'I'm the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We're the same, I'm in no way better. So let me do better.'
Then Gavesī went to those five hundred lay followers and said to them: 'From this day forth may the venerables remember me as one who is celibate, set apart, avoiding the vulgar act of sex.' Then those five hundred lay followers did the same. ...
Then Gavesī thought: 'These five hundred lay followers ... are celibate, set apart, avoiding the vulgar act of sex. We're the same, I'm in no way better. So let me do better.'
Then Gavesī went to those five hundred lay followers and said to them: 'From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.' Then those five hundred lay followers did the same. ...
Then Gavesī thought: 'These five hundred lay followers ... eat in one part of the day, abstaining from eating at night, and food at the wrong time. We're the same, I'm in no way better. So let me do better.'
Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: 'Sir, may I receive the going forth, the ordination in the Buddha's presence?' And he received the going forth, the ordination in the Buddha's presence. Not long after his ordination, the mendicant Gavesī, living alone, withdrawn, diligent, keen, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: 'Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.' And the mendicant Gavesī became one of the perfected.
Then those five hundred lay followers thought: 'Master Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don't we do the same?' Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: 'Sir, may we receive the going forth and ordination in the Buddha's presence?' And they did receive the going forth and ordination in the Buddha's presence.
Then the mendicant Gavesī thought: 'I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred mendicants do the same!' Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
They understood: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'
And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: 'Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.' That's how you should train."