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entirely complete and purified, he proclaims the holy life." "In that case, young man, invite the recluse Udāyī in my name for tomorrow's meal." "Yes, lady," that young man, having assented to the brahmin lady of Verahaccāni's clan, went to where the venerable Udāyī was; having approached, he said to the venerable Udāyī: "May it be, venerable Udāyī, that you accept for our teacher's wife, the brahmin lady of Verahaccāni's clan, tomorrow's meal." The venerable Udāyī accepted by silence. Then the venerable Udāyī, when that night had passed, having dressed in the morning, taking his bowl and robe, went to the dwelling of the brahmin lady of Verahaccāni's clan; having approached, he sat on the seat prepared. Then the brahmin lady of Verahaccāni's clan with her own hands served and satisfied the venerable Udāyī with choice hard and soft food. Then the brahmin lady of Verahaccāni's clan, when the venerable Udāyī had eaten and removed his hand from the bowl, having put on sandals, having sat on a high seat, having covered her head, said to the venerable Udāyī: "Speak, recluse, the Dhamma!" "There will be a time, sister," he said, and rising from his seat, he departed. A second time that young man went to where the venerable Udāyī was; having approached, he exchanged greetings with the venerable Udāyī. Having concluded the courteous and memorable talk, he sat down to one side. To that young man, seated to one side, the venerable Udāyī instructed, urged, inspired, and gladdened with a Dhamma talk. A second time that young man, having been instructed, urged, inspired, and gladdened by the venerable Udāyī with a Dhamma talk... Encouraged, delighted, he rose from his seat and approached the brahmin woman Verahaccāni. Having approached, he said to the brahmin woman Verahaccāni: “Please, lady, know this! The recluse Udāyī teaches the Dhamma, beautiful in the beginning, beautiful in the middle, beautiful in the end, with meaning and with letter, he proclaims the utterly complete and purified holy life.” “But you, young man, are indeed praising the recluse Udāyī. Yet the recluse Udāyī, when told ‘Speak, recluse, the Dhamma,’ said ‘There will be a time, sister,’ and rose from his seat and departed.” “That is because, lady, you put on sandals, sat on a high seat, covered your head, and said ‘Speak, recluse, the Dhamma.’ Those venerable ones are respectful of the Dhamma, they honor the Dhamma.” “Then, young man, invite the recluse Udāyī in my name for a meal tomorrow.” “Yes, lady,” that young man, having assented to the brahmin woman Verahaccāni, approached Venerable Udāyī. Having approached, he said to Venerable Udāyī: “May Venerable Udāyī please accept a meal for tomorrow from our teacher’s wife, the brahmin woman Verahaccāni.” Venerable Udāyī accepted by silence. Then, Venerable Udāyī, when that night had passed, in the morning, having put on his lower robe, and taking his bowl and outer robe, approached the dwelling of the brahmin woman Verahaccāni. Having approached, he sat down on the seat prepared. Then the brahmin woman Verahaccāni personally served and satisfied Venerable Udāyī with choice hard and soft foods. Then the brahmin woman Verahaccāni, when Venerable Udāyī had eaten and removed his hand from the bowl, took off her sandals, sat on a low seat, uncovered her head, and said to Venerable Udāyī: “With what existing, venerable sir, do the Arahants declare pleasure and pain? With what when there is no, do Arahants declare pleasure and pain?” “When there is an eye, sister, Arahants declare pleasure and pain. When there is no eye, Arahants do not declare pleasure and pain. … When there is a tongue, Arahants declare pleasure and pain. When there is no tongue, Arahants do not declare pleasure and pain. … When there is a mind, Arahants declare pleasure and pain. When there is no mind, Arahants do not declare pleasure and pain.” When this was said, the brahmin Verahaccāni-gottā said to Venerable Udāyi: “Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; in the same way, Venerable Udāyi has expounded the Dhamma in many ways. I go for refuge to that Blessed One, Venerable Udāyi, and to the Dhamma, and to the Saṅgha of bhikkhus. May Venerable Udāyi remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” The Tenth. The Householder Chapter is the Thirteenth. Its summary: Vesālī, Vajji, Nāḷandā, Bhāradvāja, Soṇa, and Ghosita; Hāliddika, Nakulapitā, Lohicca, Verahaccānī. 14. The Devadaha Chapter 1. The Devadaha Sutta 134. At one time the Blessed One was dwelling among the Sakyans at a Sakyan town called Devadaha. There the Blessed One addressed the bhikkhus thus: “I do not say, bhikkhus, that all bhikkhus should be heedful with regard to the six bases for contact. Nor do I say, bhikkhus, that all bhikkhus should not be heedful with regard to the six bases for contact. Those bhikkhus, bhikkhus, who are Arahants, whose taints are destroyed, who have lived the holy life, who have done what had to be done, who have laid down the burden, who have attained their own goal, whose fetters of existence are utterly destroyed, who are liberated through right knowledge— for those bhikkhus, bhikkhus, I say that they should not be heedful with regard to the six bases for contact. For what reason is that? It is done by them with diligence, they are incapable of being negligent. But those monks, bhikkhus, who are trainees, whose minds have not yet attained (the goal), dwelling, aspiring for the unexcelled security from bondage, for those monks, bhikkhus, in the six sense bases, I say diligence should be practiced. For what reason is that? There are, bhikkhus, forms cognizable by the eye, both agreeable and disagreeable. When he touches them again and again, they do not overwhelm his mind. From the mind not being overwhelmed, energy is aroused, unflagging; mindfulness is established, unconfused; the body is tranquil, not agitated; the mind is concentrated, one-pointed. Seeing this fruit of diligence, bhikkhus, for those monks, in the six sense bases, I say diligence should be practiced... there are, bhikkhus, mental phenomena cognizable by the mind, both agreeable and disagreeable. When he touches them again and again, they do not overwhelm his mind. From the mind not being overwhelmed, energy is aroused, unflagging; mindfulness is established, unconfused; the body is tranquil, not agitated; the mind is concentrated, one-pointed. Seeing this fruit of diligence, bhikkhus, for those monks, in the six sense bases, I say diligence should be practiced. The First. 2. The Discourse on the Opportunity 135. "It is a gain for you, bhikkhus, it is well-gained for you, bhikkhus, that an opportunity has been obtained by you for living the holy life. I have seen, bhikkhus, a hell called 'the six sense bases'. There, whatever form one sees with the eye, one sees only disagreeable forms, not agreeable forms; one sees only unlovely forms, not lovely forms; one sees only unpleasant forms, not pleasant forms. Whatever sound one hears with the ear... whatever smell one smells with the nose... whatever taste one tastes with the tongue... whatever tactile sensation one feels with the body... whatever with the mind... He discerns phenomena. He discerns only disagreeable forms, not agreeable forms; He discerns only unpleasant forms, not pleasant forms; He discerns only undesirable forms, not desirable forms. A gain for you, monks! Well-gained for you, monks! An opportunity obtained by you for living the holy life. Seen by me, monks, are heavens called "of the six sense-bases." There, whatever form one sees with the eye, one sees only agreeable forms, not disagreeable forms; one sees only pleasant forms, not unpleasant forms; one sees only desirable forms, not undesirable forms. ... (ellipsis) ... Whatever taste one tastes with the tongue... ... (ellipsis) ... Whatever phenomenon one discerns with the mind, one discerns only agreeable forms, not disagreeable forms; one discerns only pleasant forms, not unpleasant forms; one discerns only desirable forms, not undesirable forms. A gain for you, monks! Well-gained for you, monks! An opportunity obtained by you for living the holy life. Thus. The Second. 3. The First Discourse on Delight in Forms Monks, devas and humans delight in forms, are attached to forms, rejoice in forms. From the change, fading, and cessation of forms, monks, devas and humans dwell in suffering. Monks, devas and humans delight in sounds, are attached to sounds, rejoice in sounds. From the change, fading, and cessation of sounds, monks, devas and humans dwell in suffering. Delight in odors... delight in tastes... delight in touches... Monks, devas and humans delight in phenomena, are attached to phenomena, rejoice in phenomena. From the change, fading, and cessation of phenomena, monks, devas and humans dwell in suffering. But the Tathagata, monks, the Arahant, the Fully Self-Awakened One, having known as it really is the origin and passing away of forms, their gratification, their danger, and the escape from them, does not delight in forms, is not attached to forms, does not rejoice in forms. From the change, fading, and cessation of forms, monks, the Tathagata dwells in happiness. Of sounds... of odors... of tastes... of touches... of phenomena, having known as it really is their origin and passing away, their gratification, their danger, and the escape from them, does not delight in phenomena... fond of forms, not delighting in Dhamma, not rejoicing in Dhamma. From the alteration, fading away, and cessation of Dhamma, the Tathāgata, bhikkhus, dwells happily.” This the Blessed One said. Having said this, the Sugata, the Teacher, further said this: