English
There is nothing else." "But, Bhante, my walking stick, my oil flask, and my sandal bag are right there." "Friend, you lived for one day and put away so much?" "Yes, Bhante." He, with a joyful mind, bowed to the elder, (thinking) "Such as you..." "Venerable sir, everywhere is a forest dwelling. At Thūpārāma, the relic-deposit site of four Buddhas, in the Lohapāsāda, the suitable hearing of the Dhamma, the sight of the Great Stūpa, and the sight of the Elder are obtainable. It proceeds as if in the time of the Buddha. You should dwell right here." So, on the second day, taking his bowl and robe, he went himself. Such a dwelling is not an impediment. "Family" means one's own family or a supporter's family. For some, even a supporter's family becomes an impediment when one dwells intermingled with them, in the manner of "happy with the happy," and so on. Such a one, without the family's people, does not even go to a nearby monastery to hear the Dhamma. For some, even parents are not impediments, like for the young monk, the nephew of the Elder dwelling in Koraṇḍaka Monastery. He, it is said, went to Rohaṇa for the purpose of study. The Elder's sister, a laywoman, always asked the Elder about his news. One day, the Elder, saying "I will bring the young one," set out towards Rohaṇa. The young one also, saying "I have stayed here a long time; now, having seen my preceptor and learned the news of the laywoman, I will come back," departed from Rohaṇa. They both met on the bank of the Gaṅgā. Having performed his duties to the Elder at the foot of a certain tree, and being asked "Where are you going?", he reported the matter. The Elder said, "You have done very well. The laywoman also always asks, and I too have come for this very purpose. You go. As for me, I will dwell right here this rainy season." Thus he sent him off. He arrived at that monastery on the very day of the commencement of the rains. His lodging, built by his father, was also ready. Then, his father, coming on the second day, and asking, "Venerable sir, whose is our lodging?", and hearing, "It belongs to the young arriving monk," approached him, paid homage, and said, "Venerable sir, there is a duty for one who has entered the rains retreat in our lodging." "What is it, lay follower?" "For three months, taking alms food from our house alone, and having concluded the retreat, when it is time to depart, to ask permission..." So it was. He assented by silence. The lay follower, going home, said, "A visiting venerable has come to our dwelling; he must be carefully attended to." The laywoman, assenting with "Very well," prepared excellent food, both solid and soft. The young man, at mealtime, went to his relatives' house. No one recognized him. He, having partaken of alms food there for three months, having completed the Rains Retreat, asked permission, "I am going." Then his relatives said, "Venerable, please go tomorrow." On the second day, having fed him at home, having filled an oil flask, and given a lump of jaggery and a nine-cubit cloth, they said, "Go, Venerable." He, having given thanks, set out towards Rohaṇa. His preceptor, having completed the Pavāraṇā, coming along the path, saw him at the same place where he had seen him before. He performed the duties for the elder at a certain tree root. Then the elder asked him, "My good man, did you see the laywoman?" He, saying "Yes, Venerable," related all the events, and with that oil, massaged the elder's feet, made a drink with the jaggery, and gave that cloth also to the elder, saluted the elder, and went, saying, "Venerable, Rohaṇa is indeed suitable for me." The elder, too, having come to the monastery, on the second day, entered Korandaka village. The laywoman, too, thinking, "My brother is now coming, bringing my son," was always standing, looking at the road. She, seeing him coming alone, thought, "My son must be dead; this elder is coming alone," and falling at the elder's feet, wept, lamenting. The elder, thinking, "Surely the young man, due to his fewness of wishes, went without making himself known," comforted her and related all the events, and taking out that cloth from his alms-bag, showed it to her. The laywoman, becoming serene, facing the direction her son had gone, prostrated herself on her chest, and reverently said: "Indeed, I think the Blessed One, having made a monk like my son a 'body-witness,' taught the Rathavinīta path (Majjhima Nikāya..." the way of the root (Su. Ni. 1.252 ff.), the way of the reed (Su. Ni. 684 ff.), the way of the swift one (Su. Ni. 921 ff.), and the great noble way, which highlights contentment with the four requisites and delight in their cultivation (A. Ni. 4.28; Dī. Ni. 3.309). Even if he eats for three months in the house of a woman who has given birth, he will not say, 'I am a son, you are a mother.' Oh, what a wondrous person! For such a one, even parents are no hindrance, much less any other supporting family." "Gain" means the four requisites. How do they become hindrances? For a meritorious bhikkhu, wherever he goes, people offer requisites with a large retinue. While expressing his appreciation and teaching the Dhamma, he does not get an opportunity to practice the ascetic life. From dawn until the first watch of the night, the association with people does not cease. Then, very early in the morning, those who are busy with alms-round come and say, "Venerable sir, such and such a lay follower, male or female, a minister or a minister's daughter, wishes to see you." So, "Take it, friend, the bowl and robe!" He is always ready to go. Thus, these requisites become hindrances for him. Therefore, abandoning the crowd, he should wander alone where people do not know him. In this way, that hindrance ceases. "Crowd" means a group of Suttanta reciters or Abhidhamma reciters, who, by giving him assignments or questions, do not allow him an opportunity for the ascetic life. For him, the crowd is a hindrance. Therefore, he should cut it off in this way. If those bhikkhus have learned much and little remains, he should finish that and enter the forest. If little has been learned and much remains, without going beyond a yojana, within the boundary of a yojana, he should approach another teacher of the group and say, "May this venerable one gather them with assignments and so on." If he cannot do this, he should say, "Friends, I have a certain task. You go to places that are convenient for you," and abandoning the crowd, he should do his own work. "Work" means new construction. That By a carpenter and so on, what has been received and not received should be known. One should be zealous in what has been done and not done. Thus, there is always an impediment. That too should be removed in this way: If little remains, it should be finished. If much, and it is a Sangha-work, it should be handed over to the Sangha or to the bhikkhus who bear the burden of the Sangha. If it is one's own property, it should be handed over to one's own burden-bearers. If such are not found, one should give it up to the Sangha and go. "Journey" means going on a path. For if one has an aspirant for ordination somewhere, or some requisites are to be obtained, if one cannot endure not obtaining them, even for one who enters the forest to practice the ascetic life, the thought of going is difficult to remove. Therefore, one should go, settle that matter, and then be zealous in the ascetic life. "Relatives" are, in the monastery, teachers, preceptors, fellow-residents, pupils, those with the same preceptor, and those with the same teacher; at home, mother, father, brother, and so on. If they are sick, they become an impediment for him. Therefore, that impediment should be attended to and removed by making them well. Among them, a preceptor, if sick, and does not recover quickly, should be attended to even for life. Similarly, the ordination teacher, the higher ordination teacher, fellow-residents, those ordained and initiated, pupils, and those with the same preceptor. But the teacher of dependence, the teacher of recitation, the pupil of dependence, the pupil of recitation, and those with the same teacher should be attended to as long as their dependence and recitation are not severed. If one is capable, they should be attended to even beyond that. Towards mother and father, one should behave as towards a preceptor. Even if they are in a kingdom, and expect support from their son, it must be done. If they have no medicine, one's own should be given. If there is none, it should be sought by alms-round and given. But for brothers and sisters, their own property should be arranged and given. If there is none, one's own property for that time. Having given, it should be taken by one who receives later. By one who does not receive, it should not be demanded. For the husband of an unknown sister, it is not proper to make medicine nor to give it. But, saying "Give it to your husband," it should be given by the sister. The same rule applies to a brother's wife. But their children are indeed relatives of this one, so it is proper to make it for them. "Affliction" means any disease. Being afflicted, it becomes an impediment, therefore it should be cut off by making medicine. But if, even after making medicine for a few days, it does not subside, then, saying "I am not your slave, nor your hired servant, for indeed, supporting you, I have suffered in the immeasurable cycle of existence," one should blame one's own being and practice the ascetic's duty. "Text" means carrying the scriptures. That becomes an impediment for one constantly engaged in recitation and so forth, not for others. Here are these stories – It is said that the Elder Devatthera, reciter of the Majjhima Nikāya, went to the Elder Devatthera residing in Malaya and requested a meditation subject. The Elder asked, "What kind of scripture, friend, do you know?" "The Majjhima Nikāya, venerable sir, I know well."