Thus have I heard: at one time the Lord was staying among the Kosalans near Naḷakapāna, in the Judas-tree Grove. Now at that time many well-known young men of family had gone forth from home into homelessness through faith in the Lord: the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila and the venerable Bhagu and the venerable Kuṇḍadhāna and the venerable Revata and the venerable Ānanda, and many other well-known young men of family.

Now at that time the Lord was sitting in the open surrounded by an Order of monks. Then the Lord addressed the monks concerning these young men of family, saying: “Those young men of family, monks, who have gone forth from home into homelessness through faith in me—I hope, monks, that these monks are finding delight in the Brahma-faring?” When he had spoken thus, these monks became silent. And a second time the Lord addressed the monks concerning these young men of family, saying: “Those young men of family, monks, who have gone forth from home into homelessness through faith in me—I hope, monks, that these monks are finding delight in the Brahma-faring?” And a second time when he had spoken thus, these monks became silent. And a third time the Lord addressed the monks concerning these young men of family, saying: “Those young men of family, monks, who have gone forth from home into homelessness through faith in me—I hope, monks, that these monks are finding delight in the Brahma-faring?” And a third time when he had spoken thus, these monks became silent.

Then it occurred to the Lord: “Now, suppose that I were to question these young men of family themselves?” Then the Lord addressed the venerable Anuruddha, saying: “I hope that you, Anuruddha, are finding delight in the Brahma-faring?” “Certainly we, revered sir, are finding delight in the Brahma-faring.” “It is good, it is good, Anuruddha. This is fitting in you, Anuruddha, who are young men of family gone forth from home into homelessness through faith, that you should find delight in the Brahma-faring.

Yet while you, Anuruddha, possessed of radiant youth, in the prime of your lives, with coal-black hair, might be enjoying the pleasures of the senses, you, Anuruddha, although possessed of radiant youth, in the prime of your lives, with coal-black hair, have nevertheless gone forth from home into homelessness. But you, Anuruddha, are neither those that have gone forth from home into homelessness on the suggestion of kings, nor are you those who have gone forth from home into homelessness on the suggestion of thieves, nor are you those who have gone forth from home into homelessness because of debt, nor are you those who have gone forth from home into homelessness through fear, nor are you those who have gone forth from home into homelessness because of having lost the means of livelihood. Yet was it not with the thought: ‘Although I am oppressed by birth, ageing, dying, by grief, sorrow, suffering, lamentation and despair, oppressed by anguish, overcome by anguish, yet perhaps some ending of this whole mass of anguish may be seen,’ that you, Anuruddha, have gone forth from home into homelessness through faith?” “Yes, revered sir.”

“And when, Anuruddha, a young man of family has gone forth thus, what is there to be done by him? Anuruddha, aloof from pleasures of the senses, aloof from unskilled states of mind, if he does not win joy and happiness or something more peaceful than that, then coveting persists in obsessing his mind, and malevolence persists in obsessing his mind, and sloth and torpor persists in obsessing his mind, and restlessness and worry persists in obsessing his mind, and doubt persists in obsessing his mind, and discontent persists in obsessing his mind, and apathy persists in obsessing his mind. Aloof, Anuruddha, from pleasures of the senses, aloof from unskilled states of mind, he does not win joy and happiness or something more peaceful than that.

Anuruddha, aloof from pleasures of the senses, aloof from unskilled states of mind, if he wins joy and happiness and something more peaceful than that, then coveting does not persist in obsessing his mind, and malevolence does not persist in obsessing his mind, and sloth and torpor does not persist in obsessing his mind, and restlessness and worry does not persist in obsessing his mind, and doubt does not persist in obsessing his mind, and discontent does not persist in obsessing his mind, and apathy does not persist in obsessing his mind. Aloof, Anuruddha, from pleasures of the senses, aloof from unskilled states of mind, he wins joy and happiness and something more peaceful than that.

What do you think about me, Anuruddha? That those cankers which have to do with the defilements, with again-becoming, which are fearful, whose result is anguish, making for birth, ageing and dying in the future—that these have not been got rid of by the Tathāgata, and that therefore the Tathāgata, having considered, pursues one thing; having considered, endures another thing; having considered, avoids another thing; having considered, controls another thing?”

“We, revered sir, do not think this of the Lord, that those cankers which have to do with the defilements, with again-becoming, which are fearful, whose result is anguish, making for birth, ageing and dying in the future—that these have not been got rid of by the Tathāgata, and that therefore the Tathāgata, having considered, pursues one thing; having considered, endures another thing; having considered, avoids another thing; having considered, controls another thing. We, revered sir, think this of the Lord, that those cankers that have to do with the defilements, with again-becoming, which are fearful, whose result is anguish, making for birth, ageing and dying in the future—that these have been got rid of by the Tathāgata, and that therefore the Tathāgata, having considered, pursues one thing; having considered, endures another thing; having considered, avoids another thing; having considered, controls another thing.”

“It is good, it is good, Anuruddha. Those cankers of the Tathāgata that had to do with the defilements, with again-becoming, which are fearful, whose result is anguish, making for birth, ageing and dying in the future—these have been got rid of, cut off at the root, made like a palm-tree stump that can come to no further existence in the future. Even, Anuruddha, as a palm-tree whose crown is cut off, can come to no further growth, so, Anuruddha, those cankers of the Tathāgata that had to do with the defilements, with again-becoming, which are fearful, whose result is anguish, making for birth, ageing and dying in the future—these have been got rid of, cut off at the root, made like a palm-tree stump that can come to no further existence in the future. Therefore the Tathāgata, having considered, pursues one thing; having considered, endures another thing; having considered, avoids another thing; having considered, controls another thing.”

What do you think about this, Anuruddha? Beholding what special purpose does the Tathāgata explain the uprisings in which are disciples who have deceased and passed away, saying: ‘Such a one has uprisen in one, such a one has uprisen in another’?” “Things for us, Lord, are rooted in the Lord, have the Lord for conduit, the Lord for arbiter. It were good indeed, Lord, if the meaning of this speech of the Lord's were explained; having heard the Lord, monks would remember.” “Anuruddha, the Tathagata does not have the purpose of defrauding people, nor the purpose of cajoling people, nor the purpose of gains, honour, fame and material advantages, nor the thought: ‘Let people know me thus’ when he explains the uprisings in which are disciples who have deceased and passed away, saying: ‘Such a one has uprisen in one, such a one has uprisen in another.’ But there are, Anuruddha, young men of family who have faith and are of great enthusiasm, of great joyousness and who, having heard this, focus their minds on suchness. Anuruddha, this will be for their weal and happiness for a long time.

In this case, Anuruddha, a monk hears: ‘The monk so and so has passed away; it is declared by the Lord that he is established in profound knowledge.’ If a venerable one has himself seen, or has heard by hearsay, that the venerable one was of such moral habit and that the venerable one was of such mentality and that the venerable one was of such wisdom and that the venerable one was such an abider and that the venerable one was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a monk.

In this case, Anuruddha, a monk hears: ‘The monk so and so has passed away; it is declared by the Lord that by the utter destruction of the five fetters binding to this lower shore, he is of spontaneous generation, one that has attained nibbāna there, not liable to return from that world.’ If a venerable one has himself seen, or has heard by hearsay that the venerable one was of such moral habit and that the venerable one was of such mentality and that the venerable one was of such wisdom and that the venerable one was such an abider and that the venerable one was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a monk.

In this case, Anuruddha, a monk hears: ‘The monk so and so has passed away; it is declared by the Lord that by the utter destruction of the three fetters, by the reduction of attachment, aversion and confusion, he is a once-returner who, having come back once only to this world, will make an end of anguish.’ If a venerable one has himself seen, or has heard by hearsay that the venerable one was of such moral habit and that the venerable one was of such mentality and that the venerable one was of such wisdom and that the venerable one was such an abider and that the venerable one was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a monk.

In this case, Anuruddha, a monk hears: ‘The monk so and so has passed away; it is declared by the Lord that by the utter destruction of the three fetters he is a stream-attainer, not liable to the Downfall, assured, bound for enlightenment.’ If a venerable one has himself seen, or has heard by hearsay that the venerable one was of such moral habit and that the venerable one was of such mentality and that the venerable one was of such wisdom and that the venerable one was such an abider and that the venerable one was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a monk.

In this case, Anuruddha, a nun hears: ‘The nun so and so has passed away; it is declared of her by the Lord that she is established in profound knowledge.’ If that sister has herself seen, or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a nun.

In this case, Anuruddha, a nun hears: ‘The nun so and so has passed away; it is declared of her by the Lord that by the utter destruction of the five fetters binding to this lower shore, she is of spontaneous generation, one that has attained nibbāna there, not liable to return from that world.’ If that sister has herself seen, or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a nun.

In this case, Anuruddha, a nun hears: ‘The nun so and so has passed away; it is declared of her by the Lord that by the utter destruction of the three fetters, by the reduction of attachment, aversion, confusion, she is a once-returner who, having come back once only to this world, will make an end of anguish.’ If that sister has herself seen, or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a nun.

In this case, Anuruddha, a nun hears: ‘The nun so and so has passed away; it is declared of her by the Lord that by the utter destruction of the three fetters she is a stream-attainer, not liable to the Downfall, assured, bound for enlightenment.’ If that sister has herself seen, or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a nun.

In this case, Anuruddha, a layfollower hears: ‘The layfollower so and so has passed away; it is declared of him by the Lord that by the utter destruction of the five fetters binding to this lower shore, he is of spontaneous generation, one that has attained nibbāna there, not liable to return from that world.’ If that layfollower has himself seen, or has heard by hearsay that the layfollower was of such moral habit and that the layfollower was of such mentality and that the layfollower was of such wisdom and that the layfollower was such an abider and that the layfollower was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a layfollower.

In this case, Anuruddha, a layfollower hears: ‘The layfollower so and so has passed away; it is declared of him by the Lord that by the utter destruction of the three fetters, by the reduction of attachment, aversion, confusion, he is a once-returner who, having come back once only to this world, will make an end of anguish.’ If that layfollower has himself seen, or has heard by hearsay that the layfollower was of such moral habit and that the layfollower was of such mentality and that the layfollower was of such wisdom and that the layfollower was such an abider and that the layfollower was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a layfollower.

In this case, Anuruddha, a layfollower hears: ‘The layfollower so and so has passed away; it is declared of him by the Lord that by the utter destruction of the three fetters, he is a stream-attainer, not liable to the Downfall, assured, bound for enlightenment.’ If that layfollower has himself seen, or has heard by hearsay that the layfollower was of such moral habit and that the layfollower was of such mentality and that the layfollower was of such wisdom and that the layfollower was such an abider and that the layfollower was freed thus, he, while recollecting his faith and moral habit and learning and giving up and wisdom, focusses his mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a layfollower.

In this case, Anuruddha, a laywoman follower hears, ‘The laywoman follower so and so has passed away; it is declared of her by the Lord that by the utter destruction of the five fetters binding to this lower shore, she is of spontaneous generation, one that has attained nibbāna there, not liable to return from that world.’ If that sister has herself seen, or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a laywoman follower.

In this case, Anuruddha, a laywoman follower hears, ‘The laywoman follower so and so has passed away; it is declared of her by the Lord that by the utter destruction of the three fetters, by the reduction of attachment, aversion, confusion, she is a once-returner who, having come back once only to this world, will make an end of anguish.’ If that sister has herself seen, or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a laywoman follower.

In this case, Anuruddha, a laywoman follower hears, ‘The laywoman follower so and so has passed away; it is declared of her by the Lord that by the utter destruction of the three fetters, she is a stream-attainer, not liable to the Downfall, assured, bound for enlightenment.’ If that sister has herself seen or has heard by hearsay that the sister was of such moral habit and that the sister was of such mentality and that the sister was of such wisdom and that the sister was such an abider and that the sister was freed thus, she, while recollecting her faith and moral habit and learning and giving up and wisdom, focusses her mind on suchness. It is thus, Anuruddha, that there is abiding in comfort for a laywoman follower.

The Tathāgata, Anuruddha, does not have the purpose of defrauding people nor the purpose of cajoling people nor the purpose of gains, honour, fame and material advantages, nor the thought: ‘Let people know me thus’ when he explains the uprising in which are disciples who have deceased and passed away, saying: ‘Such and such a one has uprisen in one, such a one has uprisen in another.’ But there are, Anuruddha, young men of family who have faith and are of great enthusiasm, of great joyousness, and who, having heard this, focus their minds on suchness. Anuruddha, this will be for their weal and happiness for a long time,”

Thus spoke the Lord. Delighted, the venerable Anuruddha rejoiced in what the Lord had said.

Discourse at Naḷakapāna: The Eighth