English
empty of delusion. Greed, venerable sir, is a defilement; hatred is a defilement; delusion is a defilement. For a bhikkhu whose taints are destroyed, these are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. As far as the immeasurable liberations of mind go, venerable sir, the unshakable liberation of mind is declared to be the foremost among them. And that unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion. Greed, venerable sir, is a maker of signs; hatred is a maker of signs; delusion is a maker of signs. For a bhikkhu whose taints are destroyed, these are abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise again in the future. As far as the signless liberations of mind go, venerable sir, the unshakable liberation of mind is declared to be the foremost among them. And that unshakable liberation of mind is empty of greed, empty of hatred, empty of delusion. This, venerable sir, is the way, by resorting to which way these qualities have one meaning, only the expression is different.” “Gain for you, householder, well-gained for you, householder! Whose eye of wisdom penetrates the profound teaching of the Buddha!” The Seventh. 8. The Discourse with Nigaṇṭha Nāṭaputta 350. Now at that time, Nigaṇṭha Nāṭaputta had arrived at Macchikāsaṇḍa with a large assembly of Nigaṇṭhas. Citta the householder heard: “It is said that Nigaṇṭha Nāṭaputta has arrived at Macchikāsaṇḍa with a large assembly of Nigaṇṭhas.” Then Citta the householder, together with several lay followers, approached Nigaṇṭha Nāṭaputta; having approached, he exchanged greetings with Nigaṇṭha Nāṭaputta. Having concluded the courteous and amiable talk, he sat down to one side. To Citta the householder, sitting to one side, Nigaṇṭha Nāṭaputta said this: “Do you believe, householder, the ascetic Gotama, that there is a concentration without initial and sustained thought, that there is a cessation of initial and sustained thought?” “I do not go by faith in the Blessed One in this matter, venerable sir. There is a concentration without initial and sustained thought, there is a cessation of initial and sustained thought.” There is concentration without applied thought and sustained thought, there is the cessation of applied thought and sustained thought. When this was said, Nigaṇṭha Nāṭaputta, looking at his own assembly, said this: "Let the venerable sirs see this, how straightforward this householder Citta is, how guileless this householder Citta is, how free from deceit this householder Citta is. He would think to hinder the wind with a net, who would think to cease applied thought and sustained thought. He would think to block the current of the Ganges with his own fist, who would think to cease applied thought and sustained thought." "What do you think, venerable sir, which is more excellent – knowledge or faith?" "Knowledge, householder, is more excellent than faith." "Indeed, venerable sir, as long as I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of seclusion. Indeed, venerable sir, as long as I wish, with the calming of applied thought and sustained thought... I enter and dwell in the second jhāna. Indeed, venerable sir, as long as I wish, with the fading of rapture... I enter and dwell in the third jhāna. Indeed, venerable sir, as long as I wish, with the abandoning of pleasure... I enter and dwell in the fourth jhāna. I, venerable sir, knowing thus, seeing thus, would not go by the faith of any other ascetic or brahmin. There is concentration without applied thought and sustained thought, there is the cessation of applied thought and sustained thought." When this was said, Nigaṇṭha Nāṭaputta, looking at his own assembly, said this: "Let the venerable sirs see this, how crooked this householder Citta is, how guileful this householder Citta is, how deceitful this householder Citta is!" "Just now, venerable sir, you spoke to us – 'We understand thus, let the venerable sirs see this, y..." How straight is this Citta the householder, how honest is this Citta the householder, how guileless is this Citta the householder! But just now, venerable sir, it was said by us – 'Let these good sirs see this, how unstraight is this Citta the householder, how dishonest is this Citta the householder, how guileful is this Citta the householder!' If, venerable sir, your former statement is true, your latter is false. But if, venerable sir, your former statement is false, your latter is true. These, venerable sir, are ten questions related to the Dhamma that arise. When you understand their meaning, then you may challenge me with the assembly of Nigaṇṭhas. One question, one point, one explanation. Two questions, two points, two explanations. Three questions, three points, three explanations. Four questions, four points, four explanations. Five questions, five points, five explanations. Six questions, six points, six explanations. Seven questions, seven points, seven explanations. Eight questions, eight points, eight explanations. Nine questions, nine points, nine explanations. Ten questions, ten points, ten explanations. Then Citta the householder, having asked Naṭaputta the Nigaṇṭha these ten questions related to the Dhamma, rose from his seat and departed. The Eighth. 9. The Discourse to Acelakassapa 351. Now at that time, Acelakassapa had arrived at Macchikāsaṇḍa, an old householder friend of Citta the householder. Citta the householder heard: "Acelakassapa, our old householder friend, has apparently arrived at Macchikāsaṇḍa." Then Citta the householder approached Acelakassapa; having approached, he exchanged greetings with Acelakassapa. Having exchanged polite and memorable talk, he sat down to one side. Seated to one side, Citta the householder said to Acelakassapa: "For how long... "How long have you been an ascetic, venerable Kassapa?" "I have been an ascetic, householder, for about thirty years." "During these thirty years, venerable sir, have you attained any special state of human excellence, a noble knowledge and vision, a comfortable abiding?" "During these thirty years, householder, as an ascetic, I have not attained any special state of human excellence, a noble knowledge and vision, a comfortable abiding, apart from nakedness, a shaven head, and pulling out hair." When this was said, Citta the householder said to Kassapa the naked ascetic: "It is wonderful, indeed, sirs! It is amazing, indeed, sirs! How well-proclaimed is the Dhamma, where for about thirty years no special state of human excellence, a noble knowledge and vision, a comfortable abiding has been attained, apart from nakedness, a shaven head, and pulling out hair!" "And you, householder, how long have you been a lay follower?" "I too, venerable sir, have been a lay follower for about thirty years." "During these thirty years, householder, have you attained any special state of human excellence, a noble knowledge and vision, a comfortable abiding?" "It could be so even for a lay person, venerable sir. For I, venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, enter and dwell in the first jhana, which is accompanied by applied thought and sustained thought, born of seclusion, with rapture and pleasure. For I, venerable sir, whenever I wish, with the calming of applied thought and sustained thought… enter and dwell in the second jhana. For I, venerable sir, whenever I wish, with the fading of rapture… enter and dwell in the third jhana. For I, venerable sir, whenever I wish, with the abandoning of pleasure… enter and dwell in the fourth jhana. And if I, venerable sir, were to die before the Blessed One… I might die first. It is not surprising if the Blessed One were to declare about me thus: 'There is no fetter by which Citta the householder is bound, such that he would return to this world again.'" When this was said, Acelaka Kassapa said to Citta the householder: "Wonderful, sir, amazing, sir! Well-proclaimed is the Dhamma, in that a lay follower, clothed in white, will attain such a superior human state, a distinction of noble knowledge and vision, a comfortable abiding. May I obtain, householder, ordination in this Dhamma and Discipline, may I obtain full admission." Then Citta the householder, taking Acelaka Kassapa, went to where the elder bhikkhus were; having approached, he said to the elder bhikkhus: "This, venerable sirs, is Acelaka Kassapa, our old lay companion. May the elders ordain him and give him full admission. I will take responsibility for him regarding robes, almsfood, lodging, and requisites for the sick, medicines." Acelaka Kassapa indeed obtained ordination in this Dhamma and Discipline, he obtained full admission. Not long after his full admission, Venerable Kassapa, dwelling alone, secluded, diligent, ardent, resolute, not long thereafter, for the sake of which sons of good families rightly go forth from home to homelessness, that unsurpassed culmination of the holy life, he realized for himself with direct knowledge in this very life, and having attained it, he dwelt therein. He directly knew: "Destroyed is birth, lived is the holy life, done is what was to be done, there is no more for this state of being." And Venerable Kassapa became one of the Arahants. The Ninth. 10. The Discourse on Visiting the Sick 352. Now at that time, Citta the householder was afflicted, suffering, gravely ill. Then many deities of the park, deities of the forest, deities of the trees, deities dwelling in herbs, grasses, and plants, having gathered and assembled, approached Citta the householder and They said this: "Make a wish, householder, for the future time, may you be a Wheel-turning monarch."