The Chapter on Householders
AN 8.21 With Ugga of Vesālī Paṭhamauggasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants: "Mendicants, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible qualities."
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. Then Ugga of Vesālī went up to that mendicant, bowed, and sat down to one side. The mendicant said to him:
"Householder, the Buddha declared that you have eight amazing and incredible qualities. What are the eight qualities that he spoke of?"
"Sir, I don't know what eight amazing and incredible qualities the Buddha was referring to. But these eight amazing and incredible qualities are found in me. Listen and apply your mind well, I will speak."
"Yes, householder," replied the mendicant. Ugga of Vesālī said this:
"Sir, when I first saw the Buddha off in the distance, my heart was inspired as soon as I saw him. This is the first incredible and amazing quality found in me.
With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: 'Everything that has a beginning has an end.' I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me.
I had four teenage wives. And I went to them and said: 'Sisters, I've undertaken the five training rules with celibacy as fifth. If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. Or would you prefer if I gave you to another man?' When I said this, my eldest wife said to me: 'Master, please give me to such-and-such a man.' Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. But I can't recall getting upset while giving away my teenage wife. This is the third incredible and amazing quality found in me.
And though my family has wealth, it's shared without reserve with ethical people of good character. This is the fourth incredible and amazing quality found in me.
When I pay homage to a mendicant, I do so carefully, not carelessly. This is the fifth incredible and amazing quality found in me.
If that venerable teaches me the Dhamma, I listen carefully, not carelessly. But if they don't teach me the Dhamma, I teach them. This is the sixth incredible and amazing quality found in me.
It's not unusual for deities to come to me and announce: 'Householder, the Buddha's teaching is well explained!' When they say this I say to them: 'The Buddha's teaching is well explained, regardless of whether or not you deities say so!' But I don't recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me.
Of the five lower fetters taught by the Buddha, I don't see any that I haven't given up. This is the eighth incredible and amazing quality found in me.
These eight amazing and incredible qualities are found in me. But I don't know what eight amazing and incredible qualities the Buddha was referring to."
Then that mendicant, after taking almsfood in Ugga of Vesālī's home, got up from his seat and left. Then after the meal, on his return from almsround, he went to the Buddha, bowed, and sat down to one side. He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said:
"Good, good, mendicant! When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. You should remember the householder Ugga of Vesālī as someone who has these eight amazing and incredible qualities."
AN 8.22 With Ugga of Elephant Village Dutiyauggasutta
At one time the Buddha was staying in the land of the Vajjis at Elephant Village. There the Buddha addressed the mendicants: "Mendicants, you should remember the householder Ugga of Elephant Village as someone who has eight amazing and incredible qualities."
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Elephant Village, where he sat on the seat spread out. Then Ugga of Elephant Village went up to that mendicant, bowed, and sat down to one side. The mendicant said to him:
"Householder, the Buddha declared that you have eight amazing and incredible qualities. What are the eight qualities that he spoke of?"
"Sir, I don't know what eight amazing and incredible qualities the Buddha was referring to. But these eight amazing and incredible qualities are found in me. Listen and apply your mind well, I will speak."
"Yes, householder," replied the mendicant. Ugga of Elephant Village said this:
"Sir, when I first saw the Buddha off in the distance I was partying in the Dragon's Park. My heart was inspired as soon as I saw him, and I sobered up. This is the first incredible and amazing quality found in me.
With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: 'Everything that has a beginning has an end.' I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me.
I had four teenage wives. And I went to them and said: 'Sisters, I've undertaken the five training rules with celibacy as fifth. If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. Or would you prefer if I gave you to another man?' When I said this, my eldest wife said to me: 'Master, please give me to such-and-such a man.' Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. But I can't recall getting upset while giving away my teenage wife. This is the third incredible and amazing quality found in me.
And though my family has wealth, it's shared without reserve with ethical people of good character. This is the fourth incredible and amazing quality found in me.
When I pay homage to a mendicant, I do so carefully, not carelessly. If that venerable teaches me the Dhamma, I listen carefully, not carelessly. But if they don't teach me the Dhamma, I teach them. This is the fifth incredible and amazing quality found in me.
It's not unusual for deities to come to me when the Saṅgha has been invited and announce: 'Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a direct witness. That one is attained to view. That one is freed by faith. That one is a follower of teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.' But while I'm serving the Saṅgha I don't recall thinking: 'Let me give this one just a little, and that one a lot.' Rather, I give impartially. This is the sixth incredible and amazing quality found in me.
It's not unusual for deities to come to me and announce: 'Householder, the Buddha's teaching is well explained!' When they say this I say to them: 'The Buddha's teaching is well explained, regardless of whether or not you deities say so!' But I don't recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me.
If I pass away before the Buddha, it would be no wonder if the Buddha declares of me: 'The householder Ugga of Elephant Village is bound by no fetter that might return him to this world.' This is the eighth incredible and amazing quality found in me.
These eight amazing and incredible qualities are found in me. But I don't know what eight amazing and incredible qualities the Buddha was referring to."
Then that mendicant, after taking almsfood in Ugga of Elephant Village's home, got up from his seat and left. Then after the meal, on his return from almsround, he went to the Buddha, bowed, and sat down to one side. He informed the Buddha of all he had discussed with the householder Ugga of Elephant Village. The Buddha said:
"Good, good, mendicant! When I declared that the householder Ugga of Elephant Village was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. You should remember the householder Ugga of Elephant Village as someone who has these eight amazing and incredible qualities."
AN 8.23 With Hatthaka (1st) Paṭhamahatthakasutta
At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. There the Buddha addressed the mendicants:
"Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible qualities. What seven? He's faithful, ethical, conscientious, prudent, learned, generous, and wise. You should remember the householder Hatthaka of Āḷavī as someone who has these seven amazing and incredible qualities."
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out. Then Hatthaka went up to that mendicant, bowed, and sat down to one side. The mendicant said to Hatthaka:
"Householder, the Buddha declared that you have seven amazing and incredible qualities. What seven? He said that you're faithful, ethical, conscientious, prudent, learned, generous, and wise. The Buddha declared that you have these seven amazing and incredible qualities."
"But sir, I trust that no white-clothed lay people were present?"
"No, there weren't any white-clothed lay people present."
"That's good, sir."
Then that mendicant, after taking almsfood in Hatthaka of Āḷavī's home, got up from his seat and left. Then after the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said:
"Good, good, mendicant! That gentleman has few wishes. He doesn't want his own good qualities to be made known to others. Well then, mendicant, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible quality, that is, fewness of wishes."
AN 8.24 With Hatthaka (2nd) Dutiyahatthakasutta
At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka:
"Hatthaka, you have a large congregation. How do you bring together such a large congregation?"
"Sir, I bring together such a large congregation by using the four ways of being inclusive as taught by the Buddha. When I know that a person can be included by a gift, I include them by giving a gift. When I know that a person can be included by kindly words, I include them by kindly words. When I know that a person can be included by taking care of them, I include them by caring for them. When I know that a person can be included by equality, I include them by treating them equally. But also, sir, my family is wealthy. They wouldn't think that a poor person was worth listening to in the same way."
"Good, good, Hatthaka! This is the right way to bring together a large congregation. Whether in the past, future, or present, all those who have brought together a large congregation have done so by using these four ways of being inclusive."
Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. Then, not long after Hatthaka had left, the Buddha addressed the mendicants: "Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible qualities. What eight? He's faithful, ethical, conscientious, prudent, learned, generous, wise, and has few wishes. You should remember the householder Hatthaka of Āḷavī as someone who has these eight amazing and incredible qualities."
AN 8.25 With Mahānāma Mahānāmasutta
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
"Sir, how is a lay follower defined?"
"Mahānāma, when you've gone for refuge to the Buddha, the teaching, and the Saṅgha, you're considered to be a lay follower."
"But how is an ethical lay follower defined?"
"When a lay follower doesn't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants, they're considered to be an ethical lay follower."
"But how do we define a lay follower who is practicing to benefit themselves, not others?"
"A lay follower is accomplished in faith, but doesn't encourage others to do the same. They're accomplished in ethical conduct, but don't encourage others to do the same. They're accomplished in generosity, but don't encourage others to do the same. They like to see the mendicants, but don't encourage others to do the same. They like to hear the true teaching, but don't encourage others to do the same. They readily memorize the teachings they've heard, but don't encourage others to do the same. They examine the meaning of the teachings they've memorized, but don't encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly, but they don't encourage others to do the same. That's how we define a lay follower who is practicing to benefit themselves, not others."
"But how do we define a lay follower who is practicing to benefit both themselves and others?"
"A lay follower is accomplished in faith and encourages others to do the same. They're accomplished in ethical conduct and encourage others to do the same. They're accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they've heard and encourage others to do the same. They examine the meaning of the teachings they've memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That's how we define a lay follower who is practicing to benefit both themselves and others."
AN 8.26 With Jīvaka Jīvakasutta
At one time the Buddha was staying near Rājagaha in Jīvaka's Mango Grove. Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, how is a lay follower defined?"
"Jīvaka, when you've gone for refuge to the Buddha, the teaching, and the Saṅgha, you're considered to be a lay follower."
"But how is an ethical lay follower defined?"
"When a lay follower doesn't kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants, they're considered to be an ethical lay follower."
"But how do we define a lay follower who is practicing to benefit themselves, not others?"
"A lay follower is accomplished in faith, but doesn't encourage others to do the same. They're accomplished in ethical conduct ... they're accomplished in generosity ... they like to see the mendicants ... they like to hear the true teaching ... they memorize the teachings ... they examine the meaning ... Understanding the meaning and the teaching, they practice accordingly, but they don't encourage others to do the same. That's how we define a lay follower who is practicing to benefit themselves, not others."
"But how do we define a lay follower who is practicing to benefit both themselves and others?"
"A lay follower is accomplished in faith and encourages others to do the same. They're accomplished in ethical conduct and encourage others to do the same. They're accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they've heard and encourage others to do the same. They examine the meaning of the teachings they've memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That's how we define a lay follower who is practicing to benefit both themselves and others."
AN 8.27 Powers (1st) Paṭhamabalasutta
"Mendicants, there are these eight powers. What eight? Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Authority is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins. These are the eight powers."
AN 8.28 Powers (2nd) Dutiyabalasutta
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: 'My defilements have ended'?"
"Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim: 'My defilements have ended.'
What eight? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They're withdrawn, loving renunciation, and have totally eliminated defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power ... the five faculties ... the seven awakening factors ... the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.'
A mendicant who has ended the defilements has these eight powers that qualify them to claim: 'My defilements have ended.'"
AN 8.29 Lost Opportunities Akkhaṇasutta
"'Now is the time! Now is the time!' So says an unlearned ordinary person. But they don't know whether it's time or not. Mendicants, there are eight lost opportunities for spiritual practice. What eight?
Firstly, a Realized One has arisen in the world---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. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity.
Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity ...
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: 'There's no meaning in giving, sacrifice, or offerings. There's no fruit or result of good and bad deeds. There's no afterlife. There's no such thing as mother and father, or beings that are reborn spontaneously. And there's no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.' This is the sixth lost opportunity ...
Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they're witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity ...
Furthermore, a Realized One has not arisen in the world ... So he doesn't teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they're wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity ...
There are these eight lost opportunities for spiritual practice.
Mendicants, there is just one opportunity for spiritual practice. What is that one? It's when a Realized One has arisen in the world, 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. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they're wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the one opportunity for spiritual practice.
When you've gained the human state,
and the true teaching has been so well proclaimed,
those who don't seize the moment
are wasting their time.For many wrong times are spoken of,
which obstruct the path.
Only on rare occasions
do Realized Ones arise.If you find yourself in their presence,
so hard to find in the world,
and if you've gained a human birth,
and the teaching of the Dhamma;
that's enough to make an effort,
for a person who cares for their own welfare.How is the true teaching to be understood
so that the moment doesn't pass you by?
For if you miss your moment
you'll grieve when sent to hell.If you fail to achieve
certainty regarding the true teaching
you'll regret it for a long time,
like the merchant in the story of the past.A man shrouded by ignorance,
a failure in the true teaching,
will long undergo
transmigration through birth and death.Those who've gained the human state
when the true teaching has been so well proclaimed,
and have completed what the Teacher taught---
or will do so, or are doing so now---have realized the right time in the world
for the supreme spiritual life.
You should live guarded, ever mindful,
not festering with defilements,among those restrained ones
who have practiced the path
proclaimed by the Realized One, the Clear-eyed One,
and taught by the kinsman of the Sun.Having cut off all underlying tendencies
that follow those drifting in Māra's dominion,
they're the ones in this world
>who've truly crossed over,
having reached the ending of defilements."
AN 8.30 Anuruddha and the Great Thoughts Anuruddhamahāvitakkasutta
At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā's Wood. And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park. Then as Anuruddha was in private retreat this thought came to his mind:
"This teaching is for those of few wishes, not those of many wishes. It's for the contented, not those who lack contentment. It's for the secluded, not those who enjoy company. It's for the energetic, not the lazy. It's for the mindful, not the unmindful. It's for those with immersion, not those without immersion. It's for the wise, not the witless."
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā's Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs, and sat on the seat spread out. Anuruddha bowed to the Buddha and sat down to one side. The Buddha said to him:
"Good, good, Anuruddha! It's good that you reflect on these thoughts of a great man: 'This teaching is for those of few wishes, not those of many wishes. It's for the contented, not those who lack contentment. It's for the secluded, not those who enjoy company. It's for the energetic, not the lazy. It's for the mindful, not the unmindful. It's for those with immersion, not those without immersion. It's for the wise, not the witless.' Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: 'This teaching is for those who don't enjoy proliferating and don't like to proliferate, not for those who enjoy proliferating and like to proliferate.'
First you'll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you'll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
You'll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
You'll enter and remain in the third absorption, where you'll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.'
Giving up pleasure and pain, and ending former happiness and sadness, you'll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
First you'll reflect on these eight thoughts of a great man, and you'll get the four absorptions---blissful meditations in this life that belong to the higher mind---when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder's child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder's child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered seems to a householder or householder's child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers---shag-piled, pure white, or embroidered with flowers---and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder's child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.
As you live contented your rancid urine as medicine will seem to you like various medicines---ghee, butter, oil, honey, and molasses---seem to a householder or householder's child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park."
"Yes, sir," Anuruddha replied.
After advising Anuruddha like this, the Buddha---as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā's Wood in the land of the Bhaggas. He sat on the seat spread out and addressed the mendicants: "Mendicants, I will teach you the eight thoughts of a great man. Listen ...
And what are the eight thoughts of a great man? This teaching is for those of few wishes, not those of many wishes. It's for the contented, not those who lack contentment. It's for the secluded, not those who enjoy company. It's for the energetic, not the lazy. It's for the mindful, not the unmindful. It's for those with immersion, not those without immersion. It's for the wise, not the witless. It's for those who don't enjoy proliferating and don't like to proliferate, not for those who enjoy proliferating and like to proliferate.
'This teaching is for those of few wishes, not those of many wishes.' That's what I said, but why did I say it? A mendicant with few wishes doesn't wish: 'May they know me as having few wishes!' When contented, they don't wish: 'May they know me as contented!' When secluded, they don't wish: 'May they know me as secluded!' When energetic, they don't wish: 'May they know me as energetic!' When mindful, they don't wish: 'May they know me as mindful!' When immersed, they don't wish: 'May they know me as immersed!' When wise, they don't wish: 'May they know me as wise!' When not enjoying proliferation, they don't wish: 'May they know me as one who doesn't enjoy proliferating!' 'This teaching is for those of few wishes, not those of many wishes.' That's what I said, and this is why I said it.
'This teaching is for the contented, not those who lack contentment.' That's what I said, but why did I say it? It's for a mendicant who's content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. 'This teaching is for the contented, not those who lack contentment.' That's what I said, and this is why I said it.
'This teaching is for the secluded, not those who enjoy company.' That's what I said, but why did I say it? It's for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit them. With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives each of them a talk emphasizing the topic of dismissal. 'This teaching is for the secluded, not those who enjoy company.' That's what I said, and this is why I said it.
'This teaching is for the energetic, not the lazy.' That's what I said, but why did I say it? It's for a mendicant who lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They're strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. 'This teaching is for the energetic, not the lazy.' That's what I said, and this is why I said it.
'This teaching is for the mindful, not the unmindful.' That's what I said, but why did I say it? It's for a mendicant who's mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. 'This teaching is for the mindful, not the unmindful.' That's what I said, and this is why I said it.
'This teaching is for those with immersion, not those without immersion.' That's what I said, but why did I say it? It's for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption. 'This teaching is for those with immersion, not those without immersion.' That's what I said, and this is why I said it.
'This teaching is for the wise, not the witless.' That's what I said, but why did I say it? It's for a mendicant who's wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 'This teaching is for the wise, not the witless.' That's what I said, and this is why I said it.
'This teaching is for those who don't enjoy proliferating and don't like to proliferate, not for those who enjoy proliferating and like to proliferate.' That's what I said, but why did I say it? It's for a mendicant whose mind leaps forth, gains confidence, settles down, and becomes decided regarding the cessation of proliferation. 'This teaching is for those who don't enjoy proliferating and don't like to proliferate, not for those who enjoy proliferating and like to proliferate.' That's what I said, and this is why I said it."
Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park. And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon 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 Venerable Anuruddha became one of the perfected. And on the occasion of attaining perfection he recited these verses:
"Knowing my thoughts,
the supreme Teacher in the world
came to me in a mind-made body,
using his psychic power.He taught me more
than I had thought of.
The Buddha who loves non-proliferation
taught me non-proliferation.Understanding that teaching,
I happily did his bidding.
I've attained the three knowledges,
and have fulfilled the Buddha's instructions."