Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati naḷakapāne palāsavane.
Thus have I heard—At one time, the Blessed One was dwelling among the Kosalans at |Naḷakapāna::name of a village; lit. drinking reed; straw [naḷakapāna]| in the Palāsa Grove.
Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā honti— āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.
Now at that time several very well-known clansmen had gone forth out of faith from the household life into homelessness dedicated to the Blessed One—the venerable Anuruddha, the venerable Bhaddiya, the venerable Kimila, the venerable Bhagu, the venerable Koṇḍañña, the venerable Revata, the venerable Ānanda, and other very well-known clansmen.
Delight in the Spiritual Life
Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
Now at that time the Blessed One was sitting in the open, surrounded by the Saṅgha of bhikkhus. Then the Blessed One addressed the bhikkhus regarding those clansmen: “|Bhikkhus,::::| those clansmen who have gone forth out of faith from the household life into homelessness dedicated to me—I hope those bhikkhus are finding delight in the spiritual life?” When this was said, those bhikkhus remained silent.
Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? Dutiyampi kho te bhikkhū tuṇhī ahesuṁ. Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi: “ye te, bhikkhave, kulaputtā mamaṁ uddissa saddhā agārasmā anagāriyaṁ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti? Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
For a second time the Blessed One addressed the bhikkhus regarding those clansmen: “|Bhikkhus,::::| those clansmen who have gone forth out of faith from the household life into homelessness dedicated to me—I hope those bhikkhus are finding delight in the spiritual life?” For a second time those bhikkhus remained silent. For a third time the Blessed One addressed the bhikkhus regarding those clansmen: “|Bhikkhus,::::| those clansmen who have gone forth out of faith from the household life into homelessness dedicated to me—I hope those bhikkhus are finding delight in the spiritual life?” For a third time those bhikkhus remained silent.
Atha kho bhagavato etadahosi: “yannūnāhaṁ te kulaputte puccheyyan”ti. Atha kho bhagavā āyasmantaṁ anuruddhaṁ āmantesi: “kacci tumhe, anuruddhā, abhiratā brahmacariye”ti?
Then it occurred to the Blessed One: “Why don’t I question those clansmen themselves?” Then the Blessed One addressed the venerable Anuruddha: “I hope, Anuruddha and friends, that you are finding delight in the spiritual life?”
“Taggha mayaṁ, bhante, abhiratā brahmacariye”ti.
“Indeed, venerable sir, we are finding delight in the spiritual life.”
“Sādhu sādhu, anuruddhā. Etaṁ kho, anuruddhā, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe abhirameyyātha brahmacariye. Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṁ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṁ pabbajitā, na corābhinītā agārasmā anagāriyaṁ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṁ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṁ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṁ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti— nanu tumhe, anuruddhā, evaṁ saddhā agārasmā anagāriyaṁ pabbajitā”ti?
“Good, good, Anuruddha and friends. It is appropriate for you clansmen who have gone forth out of faith from the household life into homelessness that you should find delight in the spiritual life. Anuruddha and friends, endowed with the blessing of youth, in the prime of life, with pitch-black hair, you could have enjoyed sensual pleasures; yet, endowed with the blessing of youth, in the prime of life, with pitch-black hair, you have gone forth from the household life into homelessness. Furthermore, Anuruddha and friends, you did not go forth from the household life into homelessness coerced by kings, nor coerced by bandits, nor burdened by debt, nor burdened by fear, nor deprived of a livelihood. But rather you went forth thinking: ‘I am swamped by birth, aging, and death, by sorrow, lamentation, pain, displeasure, and despair; I am swamped by |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, overwhelmed by suffering. Perhaps an end to this entire heap of suffering might be found!’ Is it not true, Anuruddha and friends, that you went forth from the household life into homelessness out of such faith?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
Uplifting Joy and the Hindrances
“Evaṁ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṁ? Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ pariyādāya tiṭṭhati, byāpādopi cittaṁ pariyādāya tiṭṭhati, thinamiddhampi cittaṁ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṁ pariyādāya tiṭṭhati, vicikicchāpi cittaṁ pariyādāya tiṭṭhati, aratīpi cittaṁ pariyādāya tiṭṭhati, tandīpi cittaṁ pariyādāya tiṭṭhati. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ nādhigacchati aññaṁ vā tato santataraṁ.
“But, Anuruddha and friends, when a clansman has thus gone forth, what should he do? If, Anuruddha and friends, he does not attain the |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]| that are secluded from sensual pleasures and secluded from unwholesome states, or something more peaceful than that, then |craving::greediness, wanting, yearning [abhijjhā]| |occupies::obsesses, controls [pariyādāya]| his mind and remains; ill will occupies his mind and remains; dullness and drowsiness occupies his mind and remain; restlessness and worry occupy his mind and remain; doubt occupies his mind and remains; |dissatisfaction::dislike, discontent, aversion, boredom [arati]| occupies his mind and remains; |laziness::sloth, tiredness [tandī]| occupies his mind and remains. This happens if he does not attain the uplifting joy and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or something more peaceful than that.
Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ, tassa abhijjhāpi cittaṁ na pariyādāya tiṭṭhati, byāpādopi cittaṁ na pariyādāya tiṭṭhati, thinamiddhampi cittaṁ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṁ na pariyādāya tiṭṭhati, vicikicchāpi cittaṁ na pariyādāya tiṭṭhati, aratīpi cittaṁ na pariyādāya tiṭṭhati, tandīpi cittaṁ na pariyādāya tiṭṭhati. Vivekaṁ, anuruddhā, kāmehi vivekaṁ akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ.
If, Anuruddha and friends, he attains the uplifting joy and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or something more peaceful than that, then craving does not occupy his mind and remain; ill will does not occupy his mind and remain; dullness and drowsiness do not occupy his mind and remain; restlessness and worry do not occupy his mind and remain; doubt does not occupy his mind and remain; dissatisfaction does not occupy his mind and remain; laziness does not occupy his mind and remain. This happens if he attains the uplifting joy and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or something more peaceful than that.
Kinti vo, anuruddhā, mayi hoti: ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti?
What do you think of me, Anuruddha and friends? Do you think: ‘The taints that are |defiling::corrupting, tainting [saṅkilesika]|, leading to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have not been abandoned by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|. That is why the Tathāgata, after reflection, uses some things, endures some things, avoids some things, and dispels some things’?”
“Na kho no, bhante, bhagavati evaṁ hoti: ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’ti. Evaṁ kho no, bhante, bhagavati hoti: ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodetī’”ti.
“We do not think of the Blessed One in this way, venerable sir: ‘The taints that are defiling, leading to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have not been abandoned by the Tathāgata. That is why the Tathāgata, after reflection, uses some things, endures some things, avoids some things, and dispels some things.’ We think of the Blessed One in this way, venerable sir: ‘The taints that are defiling, leading to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned by the Tathāgata. That is why the Tathāgata, after reflection, uses some things, endures some things, avoids some things, and dispels some things.’”
“Sādhu sādhu, anuruddhā. Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā; evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā; tasmā tathāgato saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti.
“Good, good, Anuruddha and friends. For the Tathāgata, Anuruddha and friends, the taints that are defiling, leading to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, obliterated, and made incapable of arising in the future. Just as a palm tree with its crown cut off is incapable of further growth, so too, Anuruddha and friends, for the Tathāgata the taints that are defiling, leading to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death, have been abandoned, cut off at the root, made like a palm stump, obliterated, and made incapable of arising in the future. That is why the Tathāgata, after reflection, uses some things, endures some things, avoids some things, and dispels some things.
The Benefit of Revealing the Rebirth of Disciples
Taṁ kiṁ maññasi, anuruddhā, kaṁ atthavasaṁ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti: ‘asu amutra upapanno; asu amutra upapanno’”ti?
What do you think, Anuruddha and friends? Seeing what benefit does the Tathāgata declare the rebirth of disciples who have passed away and died, saying: ‘This one was reborn there; that one was reborn there’?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Na kho, anuruddhā, tathāgato janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāya.
“Anuruddha and friends, the Tathāgata does not declare the rebirth of disciples who have passed away and died, saying, ‘This one was reborn there; that one was reborn there,’ for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of |acquisitions::gain, money, profit, possessions [lābhā]|, |respect::honor, accolade, reverence [sakkāra]|, and |popularity::fame, praise [siloka]|, nor with the thought ‘Let people know me thus.’ But, Anuruddha and friends, there are clansmen with faith who experience great inspiration and are full of joy. Having heard this, they apply their minds on that goal. That will lead to their welfare and happiness for a long time.
Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato— aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; he was declared by the Blessed One to have been established in final knowledge.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character, he was of such wisdom, he dwelled like this, he was liberated in such a way.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a bhikkhu dwells in comfort.
Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato— pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; he was declared by the Blessed One to have been reborn spontaneously through the complete exhaustion of the five lower fetters, and will attain Nibbāna there, not liable to return from that world.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character ... he was of such wisdom ... he dwelled like this ... he was liberated in such a way.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a bhikkhu dwells in comfort.
Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; he was declared by the Blessed One that with the complete exhaustion of three fetters and with the weakening of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, he is a once-returner; coming back to this world only once more, he will make an end of suffering.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character ... he was of such wisdom ... he dwelled like this ... he was liberated in such a way.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a bhikkhu dwells in comfort.
Idhānuruddhā, bhikkhu suṇāti: ‘itthannāmo bhikkhu kālaṅkato; so bhagavatā byākato— tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; he was declared by the Blessed One that with the complete exhaustion of the three fetters, he is a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as his destination.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character ... he was of such wisdom ... he dwelled like this ... he was liberated in such a way.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a bhikkhu dwells in comfort.
Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā— aññāya saṇṭhahī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhunī hears: ‘The bhikkhunī named so-and-so has died; she was declared by the Blessed One to have been established in final knowledge.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character, she was of such wisdom, she dwelled like this, she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a bhikkhunī dwells in comfort.
Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā— pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhunī hears: ‘The bhikkhunī named so-and-so has died; she was declared by the Blessed One to have been reborn spontaneously through the complete exhaustion of the five lower fetters, and will attain Nibbāna there, not liable to return from that world.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character ... she was of such wisdom ... she dwelled like this ... she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a bhikkhunī dwells in comfort.
Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhunī hears: ‘The bhikkhunī named so-and-so has died; she was declared by the Blessed One that with the complete exhaustion of three fetters and with the weakening of passion, aversion, and delusion, she is a once-returner; coming back to this world only once more, she will make an end of suffering.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character ... she was of such wisdom ... she dwelled like this ... she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a bhikkhunī dwells in comfort.
Idhānuruddhā, bhikkhunī suṇāti: ‘itthannāmā bhikkhunī kālaṅkatā; sā bhagavatā byākatā— tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.
Here, Anuruddha and friends, a bhikkhunī hears: ‘The bhikkhunī named so-and-so has died; she was declared by the Blessed One that with the complete exhaustion of the three fetters, she is a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as her destination.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character ... she was of such wisdom ... she dwelled like this ... she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a bhikkhunī dwells in comfort.
Idhānuruddhā, upāsako suṇāti: ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato— pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.
Here, Anuruddha and friends, a male lay follower hears: ‘The male lay follower named so-and-so has died; he was declared by the Blessed One to have been reborn spontaneously through the complete exhaustion of the five lower fetters, and will attain Nibbāna there, not liable to return from that world.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character, he was of such wisdom, he dwelled like this, he was liberated in such a way.’ Recollecting his faith, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a male lay follower dwells in comfort.
Idhānuruddhā, upāsako suṇāti: ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.
Here, Anuruddha and friends, a male lay follower hears: ‘The male lay follower named so-and-so has died; he was declared by the Blessed One that with the complete exhaustion of three fetters and with the weakening of passion, aversion, and delusion, he is a once-returner; coming back to this world only once more, he will make an end of suffering.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character ... he was of such wisdom ... he dwelled like this ... he was liberated in such a way.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a male lay follower dwells in comfort.
Idhānuruddhā, upāsako suṇāti: ‘itthannāmo upāsako kālaṅkato; so bhagavatā byākato— tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. So kho panassa āyasmā sāmaṁ diṭṭho vā hoti anussavassuto vā: ‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.
Here, Anuruddha and friends, a male lay follower hears: ‘The male lay follower named so-and-so has died; he was declared by the Blessed One that with the complete exhaustion of the three fetters, he is a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as his destination.’ And that venerable one was either seen by him personally or heard of by report: ‘That venerable one was of such virtue, he was of such character ... he was of such wisdom ... he dwelled like this ... he was liberated in such a way.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he applies his mind on that goal. In this way, Anuruddha and friends, a male lay follower dwells in comfort.
Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā— pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
Here, Anuruddha and friends, a female lay follower hears: ‘The female lay follower named so-and-so has died; she was declared by the Blessed One to have been reborn spontaneously through the complete exhaustion of the five lower fetters, and will attain Nibbāna there, not liable to return from that world.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character ... she was of such wisdom ... she dwelled like this ... she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a female lay follower dwells in comfort.
Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā— tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
Here, Anuruddha and friends, a female lay follower hears: ‘The female lay follower named so-and-so has died; she was declared by the Blessed One that with the complete exhaustion of three fetters and with the weakening of passion, aversion, and delusion, she is a once-returner; coming back to this world only once more, she will make an end of suffering.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character ... she was of such wisdom ... she dwelled like this ... she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a female lay follower dwells in comfort.
Idhānuruddhā, upāsikā suṇāti: ‘itthannāmā upāsikā kālaṅkatā; sā bhagavatā byākatā— tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Sā kho panassā bhaginī sāmaṁ diṭṭhā vā hoti anussavassutā vā: ‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṁ upasaṁharati. Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.
Here, Anuruddha and friends, a female lay follower hears: ‘The female lay follower named so-and-so has died; she was declared by the Blessed One that with the complete exhaustion of the three fetters, she is a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as her destination.’ And that sister was either seen by her personally or heard of by report: ‘That sister was of such virtue, she was of such character, she was of such wisdom, she dwelled like this, she was liberated in such a way.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she applies her mind on that goal. In this way, Anuruddha and friends, a female lay follower dwells in comfort.
Iti kho, anuruddhā, tathāgato na janakuhanatthaṁ na janalapanatthaṁ na lābhasakkārasilokānisaṁsatthaṁ na ‘iti maṁ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti: ‘asu amutra upapanno, asu amutra upapanno’ti. Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā. Te taṁ sutvā tadatthāya cittaṁ upasaṁharanti. Tesaṁ taṁ, anuruddhā, hoti dīgharattaṁ hitāya sukhāyā”ti.
Thus, Anuruddha and friends, the Tathāgata does not declare the rebirth of disciples who have passed away and died, saying, ‘This one was reborn there; that one was reborn there,’ for the purpose of deceiving people, nor for the purpose of winning favor with people, nor for the sake of acquisitions, respect, and popularity, nor with the thought, ‘Let people know me thus.’ But, Anuruddha and friends, there are clansmen with faith who experience great inspiration and are full of joy. Having heard this, they apply their minds on that goal. That will lead to their welfare and happiness for a long time.”
Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Anuruddha was delighted and pleased with the Blessed One’s words.