English
is himself endowed with virtue, but does not encourage others to be endowed with virtue; is himself endowed with generosity, but does not encourage others to be endowed with generosity; is himself desirous of seeing monks, but does not encourage others to see monks; is himself desirous of hearing the true Dhamma, but does not encourage others to hear the true Dhamma; is himself of a nature to remember the Dhamma that has been heard, but does not encourage others to remember the Dhamma; is himself an examiner of the meaning of the Dhamma that has been heard, but does not encourage others to examine the meaning; is himself practicing the Dhamma in accordance with the Dhamma, having understood the meaning and understood the Dhamma, he does not encourage others to practice the Dhamma in accordance with the Dhamma. To this extent, Mahānāma, a lay follower is practicing for his own benefit, not for the benefit of others.” “To what extent, Bhante, is a lay follower practicing for his own benefit and for the benefit of others?” “When, Mahānāma, a lay follower is himself endowed with faith, and encourages others to be endowed with faith; is himself endowed with virtue, and encourages others to be endowed with virtue; is himself endowed with generosity, and encourages others to be endowed with generosity; is himself desirous of seeing bhikkhus, and encourages others to see bhikkhus; is himself desirous of hearing the True Dhamma, and encourages others to hear the True Dhamma; is himself one who remembers the Dhamma he has heard, and encourages others to remember the Dhamma; is himself one who examines the meaning of the Dhamma he has heard, and encourages others to examine the meaning; is himself one who, having understood the meaning and the Dhamma, practices the Dhamma in accordance with the Dhamma, and encourages others to practice the Dhamma in accordance with the Dhamma. To this extent, Mahānāma, a lay follower is practicing for his own benefit and for the benefit of others.” The fifth. 6. Jīvaka Sutta 26. At one time the Blessed One was staying in Rājagaha, in Jīvaka’s Mango Grove. Then Jīvaka the Royal Physician approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, Jīvaka the Royal Physician said to the Blessed One: “To what extent, Bhante, is one a lay follower?” “When, Jīvaka, one has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha; to this extent, Jīvaka, one is a lay follower.” “To what extent, Bhante, is a lay follower virtuous?” “When, Jīvaka, a lay follower abstains from the destruction of life… …abstains from fermented and distilled liquors, which are the basis of heedlessness; to this extent, Jīvaka, a lay follower is virtuous.” is virtuous. “To what extent, venerable sir, is a lay follower practicing for his own benefit, not for the benefit of others?” “When, Jīvaka, a lay follower is himself endowed with faith, but does not encourage others to be endowed with faith… …he himself understands the meaning, understands the Dhamma, and practices in accordance with the Dhamma, but does not encourage others to practice in accordance with the Dhamma. To this extent, Jīvaka, a lay follower is practicing for his own benefit, not for the benefit of others.” “To what extent, venerable sir, is a lay follower practicing for his own benefit and for the benefit of others?” “When, Jīvaka, a lay follower is himself endowed with faith, and encourages others to be endowed with faith; he himself is endowed with virtue, and encourages others to be endowed with virtue; he himself is endowed with generosity, and encourages others to be endowed with generosity; he himself desires to see bhikkhus, and encourages others to see bhikkhus; he himself desires to hear the true Dhamma, and encourages others to hear the true Dhamma; he himself is one who remembers the Dhamma he has heard, and encourages others to remember the Dhamma; he himself examines the meaning of the Dhamma he has heard, and encourages others to examine the meaning; he himself understands the meaning, understands the Dhamma, and practices in accordance with the Dhamma, and encourages others to practice in accordance with the Dhamma. To this extent, Jīvaka, a lay follower is practicing for his own benefit and for the benefit of others.” Sixth. 7. The First Discourse on Powers “Monks, there are these eight powers. Which eight? Monks, children have the power of crying; women have the power of anger; thieves have the power of weapons; kings have the power of sovereignty; fools have the power of denunciation; the wise have the power of discernment; the learned have the power of reflection; ascetics and brahmins have the power of patience. These, monks, are the eight powers.” Seventh. 8. The Second Discourse on Powers Then the venerable Sāriputta approached the Blessed One. He approached; having approached, having paid homage to the Blessed One, he sat down to one side. To Venerable Sāriputta, as he sat to one side, the Blessed One said this: "How many, Sāriputta, are the powers of a bhikkhu whose taints are destroyed, by which powers endowed, a bhikkhu whose taints are destroyed declares the destruction of the taints – 'My taints are destroyed'?" "There are eight, Venerable Sir, powers of a bhikkhu whose taints are destroyed, by which powers endowed, a bhikkhu whose taints are destroyed declares the destruction of the taints – 'My taints are destroyed'." "Which eight? Here, Venerable Sir, for a bhikkhu whose taints are destroyed, all formations are well seen as impermanent, as they really are, with right wisdom. And that, Venerable Sir, for a bhikkhu whose taints are destroyed, all formations are well seen as impermanent, as they really are, with right wisdom, this too, Venerable Sir, is a power of a bhikkhu whose taints are destroyed, relying on which power, a bhikkhu whose taints are destroyed declares the destruction of the taints – 'My taints are destroyed'. Furthermore, Venerable Sir, for a bhikkhu whose taints are destroyed, sensual pleasures are well seen as like a pit of glowing embers, as they really are, with right wisdom. And that, Venerable Sir, for a bhikkhu whose taints are destroyed, sensual pleasures are well seen as like a pit of glowing embers, as they really are, with right wisdom, this too, Venerable Sir, is a power of a bhikkhu whose taints are destroyed, relying on which power, a bhikkhu whose taints are destroyed declares the destruction of the taints – 'My taints are destroyed'. Furthermore, Venerable Sir, for a bhikkhu whose taints are destroyed, his mind inclines to seclusion, tends to seclusion, gravitates to seclusion, stands in seclusion, delights in renunciation, is completely free from all things that are grounds for taints. And that, Venerable Sir, for a bhikkhu whose taints are destroyed, his mind inclines to seclusion, tends to seclusion, gravitates to seclusion, stands in seclusion, delights in renunciation, is completely free from all things that are grounds for taints, this too, Venerable Sir, is a power of a bhikkhu whose taints are destroyed, relying on which power, a bhikkhu whose taints are destroyed declares the destruction of the taints – 'My taints are destroyed'. declares the destruction— 'My taints are destroyed.' "Furthermore, venerable sir, for a monk whose taints are destroyed, the four foundations of mindfulness are developed, well-developed. This too, venerable sir, that for a monk whose taints are destroyed, the four foundations of mindfulness are developed, well-developed, this too, venerable sir, is a power for a monk whose taints are destroyed, relying on which power a monk whose taints are destroyed declares the destruction of the taints—'My taints are destroyed.' "Furthermore, venerable sir, for a monk whose taints are destroyed, the four bases of psychic power are developed, well-developed... (and so on for) the five faculties are developed, well-developed... (and so on for) the seven factors of enlightenment are developed, well-developed... (and so on for) the Noble Eightfold Path is developed, well-developed. This too, venerable sir, that for a monk whose taints are destroyed, the Noble Eightfold Path is developed, well-developed, this too, venerable sir, is a power for a monk whose taints are destroyed, relying on which power a monk whose taints are destroyed declares the destruction of the taints—'My taints are destroyed.' "These, venerable sir, are the eight powers of a monk whose taints are destroyed, endowed with which powers a monk whose taints are destroyed declares the destruction of the taints—'My taints are destroyed.'" The eighth. 9. The Sutta on Untimely Occasions 29. "'The world has an opportune moment, the world has an opportune moment,' so, bhikkhus, the uninstructed ordinary person speaks, but he does not know the opportune moment or the untimely moment. There are, bhikkhus, these eight untimely occasions, inopportune times for the living of the holy life. Which eight? Here, bhikkhus, a Tathāgata has arisen in the world, an Arahant, a Fully Self-Awakened One, endowed with knowledge and conduct, a Fortunate One, a Knower of the world, an unsurpassed trainer of persons to be tamed, a Teacher of gods and humans, a Buddha, a Blessed One; and the Dhamma is taught, leading to peace, leading to Nibbāna, leading to full awakening, proclaimed by the Fortunate One; but this person is reborn in hell. This, bhikkhus, is the first untimely occasion, inopportune time for the living of the holy life. "Furthermore, bhikkhus, a Tathāgata has arisen in the world... (and so on for) The Buddha, the Blessed One, is the goal of gods and humans. And the Dhamma is taught, leading to peace, to final Nibbāna, to full awakening, proclaimed by the Fortunate One. And this person is reborn in an animal realm… …and so on…. Again, bhikkhus…and so on…