14. “These seven individuals, monks, are worthy of offerings (āhuneyyā), worthy of hospitality (pāhuneyyā), worthy of gifts (dakkhiṇeyyā), worthy of reverential salutation (añjalikaraṇīyā), an incomparable field of merit for the world (anuttaraṃ puññakkhettaṃ lokassā). What seven? One liberated both ways (ubhatobhāgavimutto),¹ one liberated by wisdom (paññāvimutto),² a body witness (kāyasakkhī),³ one attained to right-view (diṭṭhippatto),⁴ one liberated by faith (saddhāvimutto),⁵ a Dhamma follower (dhammānusārī),⁶ a faith follower (saddhānusārī).⁷ [11] These seven individuals, monks, are worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an incomparable field of merit for the world.⁸

The Simile of Water

(A.iv.11)

15. “Monks, seven kinds of individuals like those in water are found in the world. What seven?

“Here, monks, 1) one individual sinks once and remains submerged; 2) one individual, having come up, submerges again; 3) one individual, having come up, and stays there; 4) one individual, having come up, looks around, sees clearly, and stays there; 5) one individual, having come, up swims across; 6) one individual, having come up, gains a foothold; 7) one individual, having come up, crosses over to the far side as a saint ⁹ standing on firm ground.

“And how, monks, does one individual sink once and remains submerged? Here, monks, one individual is endowed with extremely dark unwholesome qualities.¹⁰ Thus, monks, one individual sinks once and remains submerged.

“And how, monks, does one individual, having come up, submerge again? Here, monks, one individual comes up [and thinks] ‘It is good to have confidence regarding wholesome qualities, it is good to have moral shame regarding wholesome qualities, it is good to have scrupulousness regarding wholesome qualities, it is good to have energy regarding wholesome qualities, it is good to have wisdom regarding wholesome qualities.’ His or her confidence neither stabilises nor grows, but dwindles away, his or her moral shame neither stabilises nor grows, but dwindles away, his or her scrupulousness neither stabilises nor grows, but dwindles away, his or her energy neither stabilises nor grows, but dwindles away, his or wisdom neither stabilises nor grows, but dwindles away. Thus, monks, one individual having come up, submerges again.

“And how, monks, does one individual, having come up, stay there? Here, monks, one individual comes up [and thinks] ‘It is good to have confidence regarding wholesome qualities, it is good to have moral shame regarding wholesome qualities, it is good to have scrupulousness regarding wholesome qualities, it is good to have energy regarding wholesome qualities, it is good to have wisdom regarding wholesome qualities.’ His or her confidence neither grows, nor dwindles away, but remains stable, his or her moral shame neither grows, nor dwindles away, but remains stable, his or her scrupulousness neither grows, nor dwindles away, but remains stable, his or her energy neither grows, nor dwindles away, but remains stable, his or wisdom neither grows, nor dwindles away, but remains stable. Thus, monks, one individual having come up, stays there.

“And how, monks, does one individual, having come up, look around, see clearly, and stay there? Here, monks, one individual comes up [and thinks] ‘It is good to have confidence regarding wholesome qualities, it is good to have moral shame regarding wholesome qualities, it is good to have scrupulousness regarding wholesome qualities, it is good to have energy regarding wholesome qualities, it is good to have wisdom regarding wholesome qualities.’ He or she, having destroyed three fetters, is a Stream-winner, free from the lower realms, and destined for enlightenment. Thus, monks, one individual, having come up, looks around and sees clearly.

“And how, monks, does one individual, having come up, swim across? Here, monks, one individual comes up [and thinks] ‘It is good to have confidence regarding wholesome qualities, it is good to have moral shame regarding wholesome qualities, it is good to have scrupulousness regarding wholesome qualities, it is good to have energy regarding wholesome qualities, it is good to have wisdom regarding wholesome qualities.’ He or she, having destroyed three fetters, and weakened lust, anger, and delusion, is a Once-returner, having returned no more than once to this world, makes and end to suffering. Thus, monks, one individual, having come up, swims across.

“And how, monks, does one individual, having come up, gain a foothold? Here, monks, one individual comes up [and thinks] ‘It is good to have confidence regarding wholesome qualities, it is good to have moral shame regarding wholesome qualities, it is good to have scrupulousness regarding wholesome qualities, it is good to have energy regarding wholesome qualities, it is good to have wisdom regarding wholesome qualities.’ He or she, having destroyed the five lower fetters, arises spontaneously [in the Pure Abodes] and is destined to attain final cessation without returning from that world. Thus, monks, one individual, having come up, gains a foothold.

“And how, monks, does one individual, having come up, cross over to the far side as a saint standing on firm ground? Here, monks, one individual comes up [and thinks] ‘It is good to have confidence regarding wholesome qualities, it is good to have moral shame regarding wholesome qualities, it is good to have scrupulousness regarding wholesome qualities, it is good to have energy regarding wholesome qualities, it is good to have wisdom regarding wholesome qualities.’ He or she, with the total destruction of the outflows, having realised in this very life the liberation by mind and liberation by wisdom, abides in it. Thus, monks, one individual, having come up, crosses over to the far side as a saint standing on firm ground.

“These, monks, are the seven kinds of individuals like those in water found in the world.”

At the Sārandada Shrine

(A.iv.16)

21. Thus have I heard. At one the Blessed One was dwelling at the Sārandada shrine. Then, on that occasion five hundred Licchavī approached the Blessed One, and having approached the Blessed One, they paid homage and sat down at once side. As the Licchavī were sitting there the Blessed One said to them:–

“Licchavī, I will teach you seven conditions of non-decline. Listen and pay careful attention, I will speak.”

“Very good, venerable sir,” those Licchavī replied to the Blessed One. The Blessed One said:–

“What, Licchavī, are the seven factors of non-decline?

”As long, Licchavī, as the Vajjī hold full and frequent public assemblies;¹¹ so long may they be expected to prosper and not to decline.

“As long, Licchavī, as the Vajjī meet together in concord, and rise in concord, and carry out their undertakings in concord — so long may the Vajjī be expected to prosper and not to decline.

“As long, Licchavī, as they enact nothing not already established, abrogate nothing that has been already enacted,¹³ and act in accordance with the ancient institutions of the Vajjī as established in former days — so long may the Vajjī be expected to prosper and not to decline.

“As long, Licchavī, as they honour and esteem and revere and support the Vajjī elders,¹⁴ and hold it a point of duty to hearken to their words — so long may the Vajjī be expected to prosper and not to decline.

“As long, Licchavī, as no women or girls belonging to their clans are detained among them by force or abduction ¹⁵ — so long may the Vajjī be expected to prosper and not to decline.

“As long, Licchavī, as they honour and esteem and revere and support the Vajjī shrines in town or country, [17] and do not allow the proper offerings and rites, as formerly given and performed, to fall into desuetude ¹⁶ — so long may the Vajjī be expected to prosper and not to decline.

“As long, Licchavī, as the rightful protection, defence, and support shall be fully provided for the Arahants among them,¹⁷ so that Arahants from a distance may enter the realm, and the Arahants therein may live at ease — so long may the Vajjī be expected to prosper and not to decline.

“As long, Licchavī, as these seven factors of non-decline are maintained by the Vajjī, and as long as the Vajjī are well-established in them — so long may the Vajjī be expected to prosper and not to decline.”¹⁸

Perceptions (3)

(A.iv.46)

48. “These seven perceptions, monks, when developed and made much of are of great fruit, great benefit, penetrate the deathless, culminate in the deathless. What seven? The perception of repulsiveness, the perception of death, the perception of the repulsive in food, the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering. These seven perceptions, monks, when developed and made much of are of great fruit, great benefit, penetrate the deathless, culminate in the deathless.”

Sexual Intercourse

(A.iv.54)

50. Then the brahmin Jāṇussoṇi approached the Blessed One, and having approached, exchanged friendly greetings. Having engaged in polite conversation, sat down at one side. Sitting at one side, the brahmin Jāṇussoṇi said to the Blessed One: “Does the Venerable Gotama claim to live the celibate life?”

“If, brahmin, whoever rightly says of anyone: ‘He lives the unbroken, whole, spotless, unstained, complete and pure celibate life,’ it is of me that one might say that — ‘Indeed, brahmin, I live the unbroken, whole, spotless, unstained, complete and pure celibate life.’

“But how, Venerable Gotama, is the celibate life broken, split, spotted, and stained?”

“Here, brahmin, a certain recluse or brahmin, while claiming to live the celibate life, though he does not actually engage in sexual intercourse with women, he consents to being rubbed, massaged, bathed, and shampooed by women. He relishes it, craves it, and enjoys it. This brahmin is the breaking, splitting, spotting and staining of the celibate life. This, brahmin, is called living an impure celibate life, bound and fettered by sexuality, not free from birth, aging, death, grief, lamentation, pain, sorrow, and despair, not liberated from suffering, I declare. [55]

“Again, brahmin, a certain recluse or brahmin, while claiming to live the celibate life, though he does not actually engage in sexual intercourse with women, nor consent to being rubbed, massaged, bathed, and shampooed by women, he jokes, plays, and amuses himself with them.

“… he does not joke, play, and amuse himself with them, but he gazes directly into their eyes.

“… he does not gaze directly into their eyes, but he listens to their sounds through a wall or fence as they laugh, talk, sing, or weep.

“… he does not listen to their sounds through a wall or fence as they laugh, talk, sing, or weep, but he recollects laughing, talking, and playing with them in the past.

“… he does not recollect laughing, talking, and playing with them in the past, but he watches a householder of a householder’s son possessing and endowed with the five strands of sense desires enjoying himself.

“… he does not watch a householder of a householder’s son possessing and endowed with the five strands of sense desires enjoying himself, but he lives the celibate life aspiring to a certain celestial realm: ‘By this morality, vow, or asceticism I will become a deity or in the company of deities,’ he relishes it, craves it, and enjoys it. This too, brahmin, is called [56] living an impure celibate life, bound and fettered by sexuality, not free from birth, aging, death, grief, lamentation, pain, sorrow, and despair, not liberated from suffering, I declare.

“As long, brahmin, I saw that one or another of these seven fetters of sexuality had not been abandoned in me, I did not claim, brahmin, in this world with its deities, its māras and brahmas, its recluses and brahmins, its population of deities and human beings, to have awakened to incomparable self-awakening and enlightenment.

“However, brahmin, when I saw that these seven fetters of sexuality had been abandoned in me, I claimed, brahmin, in this world with its deities, its māras and brahmas, its recluses and brahmins, its population of deities and human beings, to have awakened to incomparable self-awakening and enlightenment. Knowledge and vision arose in me, my liberation is unshakeable, this is my last birth, there will be no more becoming.”

When this was said, the brahmin Jāṇussoṇi said to the Blessed One: “It is wonderful, dear Gotama, it is excellent … May the good Gotama regard me as a lay supporter from this day forward, as one gone for refuge.”

A Discourse to Kimila

(A.iv.84)

59. Thus have I heard — At one time the Blessed One was dwelling with Kimila at the Mango pine (Nicula) grove. Then the Venerable Kimila approached the Blessed One; having approached and paid homage to the Blessed One, he sat down at one side. Sitting at one side the Venerable Kimila said to the Blessed One:–

“What, venerable sir, is the reason, what is the root cause that the good teaching does not last long after the final passing away of the Tathāgata?”

“Herein, Kimila, after the Tathāgata’s final passing away if the monks and nuns, male and female lay disciples dwell without respect (agāravā) and docility (appatissā)¹⁹ towards the teacher, without respect and docility towards the teaching, without respect and docility towards the monastic community, without respect and docility towards the training,²⁰ without respect and docility towards concentration,²¹ without respect and docility towards heedfulness,²² without respect and docility towards hospitality.²³ This, Kimila, is the reason, this is the root cause why, after the Tathāgata’s final passing away, that the good teaching does not last long.

“What, venerable sir, is the reason, what is the root cause that the good teaching lasts for a long time after the final passing away of the Tathāgata?”

“Herein, Kimila, after the Tathāgata’s final passing away if the monks and nuns, male and female lay disciples dwell with respect and docility towards the teacher, with respect and docility towards the teaching, with respect and docility towards the monastic community, with respect and docility towards the training, with respect and docility towards concentration, with respect and docility towards heedfulness, with respect and docility towards hospitality. This, Kimila, is the reason, this is the root cause why, after the Tathāgata’s final passing away, that the good teaching does not last long.

Falling Asleep

(A.iv.85)

61. Thus have I heard — at one time the Blessed One was dwelling among the Bhaggā on crocodile mountain, at the Bhesakaḷā grove, in the deer park. Then at that time the Venerable Mahāmoggallāna was sitting and falling asleep while staying in Magadha depending on the village of Kallavāḷaputta for alms.²⁴ With the divine-eye, which is purified and surpasses the human eye, the Blessed One saw the Venerable Mahāmoggallāna sitting and falling asleep. Having seen him, as if a strong man would extend his bent arm, or bend his straightened arm, he disappeared from the Bhesakaḷā grove on crocodile mountain and appeared in front of Mahāmoggallāna at Kallavāḷaputta village.²⁵ The Blessed One sat on a seat that had been prepared. Sitting there, the Blessed One said to the Venerable Mahāmoggallāna: “Are you falling asleep, Moggallāna? Are you nodding off? Are you nodding off?”

“Indeed, I am venerable sir.”

“Therefore, Moggallāna, you should not pay attention to that perception you were dwelling on when drowsiness arose, you should not cultivate that perception. [86] Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then recollect, reflect on, and examine carefully the teaching as you have heard it and learnt it. Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then recite in detail the teaching as you have heard it and learnt it. Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then pull both ear-lobes and massage your limbs. Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then get up from your seat, rinse your eyes with water, and look around, and gaze up at the stars in the night sky. Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then pay attention to the perception of light, resolving on the perception of daytime — as it is by day so it is by night; as it is by night, so it is by day. Thus with the mind awake and clear, develop a mind pervaded with light. Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.[87]

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then walking back and forth perceiving what is behind and in front, with the sense-faculties withdrawn and not roaming outside. Then it is possible, Moggallāna, that abiding thus you will be able to expel the drowsiness.²⁶

“If, by abiding thus, you are not able to expel the drowsiness, Moggallāna, then lie down on the right side, placing one foot on the other, and mindful, clearly comprehending, establish in your mind the perception of getting up. On awakening, Moggallāna, you should get up quickly thinking, ‘I will not indulge in the pleasure of sleeping, the pleasure of reclining, the pleasure of drowsiness.’ Thus, Moggallāna, you should train yourself.

“Therefore, Moggallāna, you should train yourself thus: ‘I will not approach families [for alms] intoxicated with pride. Thus indeed, Moggallāna, you should train yourself. If, Moggallāna, a monk approaches families intoxicated with pride, they may be busy. They may not pay attention to a monk who has arrived, then that monk might think: ‘Who has turned this family against me, that they are now indifferent towards me?’ Thus, not getting anything he becomes disgruntled (maṅkubhāvo), being disgruntled he is restless, being restless he is unrestrained, being unrestrained his mind is far from concentration.

“Therefore, Moggallāna, you should train yourself thus: ‘I will not speak about contentious matters. Thus indeed, Moggallāna, you should train yourself. With contentious talk, Moggallāna, one can expect to talk a lot. When there is a lot of talking, one becomes restless, being restless he is unrestrained, being unrestrained his mind is far from concentration.

“Moggallāna, I do not praise all association, [88] nor do I not praise any association. I do not praise association with householders or with those gone forth. I do praise association with those quiet dwelling places with little noise, lonely and unpopulated, remote from human habitation, suitable for seclusion.

When this was said, the Venerable Moggallāna said to the Blessed One: “In what respect, venerable sir, in brief, is a monk liberated by the destruction of craving, intent on the final release from bondage, the final goal of the holy life, the best among gods and mankind?”

“Herein, Moggallāna, a monk has heard: “All phenomena are not worth adhering to,’ he knows them by experience, having known them by direct knowledge he knows all phenomena accurately. Knowing all phenomena accurately, whatever feeling he feels, whether pleasant, unpleasant, or neutral, he dwells contemplating impermanence, he dwells contemplating dispassion, he dwells contemplating cessation, he dwells contemplating relinquishment, clinging to nothing in the world. Not clinging he is not anxious, not being anxious he personally realises cessation. He knows: ‘Birth is destroyed, the holy life has been lived, what should be done has been done, there will be no more of this.’ Thus, Moggallāna, in brief, a monk is liberated by the destruction of craving, intent on the final release from bondage, the final goal of the holy life, the best among gods and mankind.”

Seven Kinds of Wife

(A.iv.91)

63. Then the Blessed One, having dressed and taking the bowl and double-robe in the morning, approached the residence of the householder Anāthapiṇḍika; having approached he sat down on a seat that had been made ready. On that occasion there was a loud noise, a great uproar among the people of Anāthapiṇḍika’s residence. Then on that occasion the householder Anāthapiṇḍika approached the Blessed One, having approached he paid homage to the Blessed One and sat down at one side. As the householder Anāthapiṇḍika was sitting there the Blessed One said:–

“Why, householder, are the people making a loud noise, why is there an uproar like fishermen landing a catch of fish?”

“Venerable sir, this daughter-in-law Sujātā, brought here from a wealthy family,²⁷ does not obey her father-in-law, her mother-in-law, nor her husband, not does she even revere, respect, praise, or honour the Blessed One.”

Then the Blessed One called Sujātā, the daughter-in-law: “Come, Sujātā!”

“Very well, venerable sir,” Sujātā the daughter-in-law replied to the Blessed One. She approached the Blessed One, and having paid homage to the Blessed One, sat down at one side. As she was sitting there at one side the Blessed One said to her:– [92]

“There are these seven kinds of wives, Sujātā, of a man. What seven? A murderess (vadhaka), a thief (corī), a governess (ayya),²⁸ a mother (mātā), a sister (bhaginī), a friend (sakhī), and a servant (dāsī). Which one are you?”

“I do not understand, venerable sir, what the Blessed One has said in brief, I would like to know the meaning in detail. It would good, venerable sir, if the Blessed One would explain in detail what he has said in brief, so that I would understand the meaning.”

“Then, Sujātā, listen and pay careful attention, I will speak.”

“With a wicked mind, devoid of compassion,
Infatuated with another, she despises her husband.
She seeks to kill the one who bought her with wealth,
She who is this kind of wife of a man,
Is called ‘A murderess and a wife.’

“The wealth acquired by her husband
By toiling at a craft, by trading, or farming,
Even if it is only a little, she desires to take by theft.
She who is this kind of wife of a man,
Is called ‘A thief and a wife.’

“Not wishing to work, lazy, and gluttonous
Abusive, angry, and harsh in speech,
She dominates and exerts control over her supporters.²⁹
She who is this kind of wife of a man,
Is called ‘A governess and a wife.’ [93]

“Who is always friendly and compassionate,
Like a mother protects her husband like a son.
His wealth that he earns she guards.
She who is this kind of wife of a man,
Is called ‘A mother and a wife.’

“She who like an elder sister her younger brother,
Respects her husband as her own,
Modest, acting according to her husband’s wish.
She who is this kind of wife of a man,
Is called ‘A sister and a wife.’

“Who is delighted on seeing her husband,
As when meeting a friend after a long absence,
Cultured, virtuous, she is a devoted wife.
She who is this kind of wife of a man,
Is called ‘A friend and a wife.’

“Who is calm when scolded or threatened with punishment,³⁰
Her mind uncorrupted, she endures her husband’s wrath,
Without getting angry she follows her husband’s wish.
She who is this kind of wife of a man,Is called ‘A servant and a wife.’

“The wives here called a murderess, a thief, and a governess,Immoral, abusive, and disrespectful,On the break-up of the body after death go to hell.Those here called mother, sister, friend, servant and wife, Established in virtue and long restrained,On the break-up of the body after death go to heaven.”

“These seven, Sujātā, are the wives of a man. Which of them are you?” [94]

“From today onwards, venerable sir, may the Blessed One regard me as a wife who is like a servant.”

The Teacher’s Dispensation

(A.iv.143)

83. Then the Venerable Upāli approached the Blessed One, having approached, he paid homage and sat down at one side. Sitting at one side, the Venerable Upāli said to the Blessed One:–

“It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief. Having heard the Dhamma from the Blessed One, I will dwell alone, heedful, ardent, and resolute.”

“Those things, Upāli, about which you know, ‘These things surely do not lead to disenchantment, to dispassion, to cessation, to peace, to higher knowledge, to enlightenment, to nibbāna, definitely, Upāli, you can decide, ‘This is not Dhamma, this is not Vinaya, this is not the Teacher’s instruction.’

“Those things, Upāli, about which you know, ‘These thing surely lead to disenchantment (nibbidāya), to dispassion (virāgāya), to cessation (nirodhāya), to peace (upasamāya), to higher knowledge (abhiññāya), to enlightenment (sambodhāya), to nibbāna (nibbānāya), definitely, Upāli, you can decide, ‘This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction’.”

Notes:

1. Liberated both ways means an attainer of the eight absorptions and the path of Arahantship through the destruction of the outflows.

2. An attainer of the path of Arahantship through the destruction of the outflows, without attaining the eight absorptions.

3. Those who have attained the first, second, or third path, and various stages of absorption, with concentration dominant.

4. Those who have attained the first, second, or third path, and various stages of absorption, with wisdom dominant.

5. Those who have attained the first, second, or third path, and various stages of absorption, with faith dominant.

6. Those who accept the Dhamma after pondering over it with wisdom, but who do not have quick and sharp wisdom, and have not attained complete release, but who do possess the five faculties of faith, energy, mindfulness, concentration, and wisdom.

7. Those who possess the five faculties and who have affection for the Buddha. These latter two are called lesser Stream-winners (cūḷasotāpannā). As the Ledi Sayādaw says in his Gambhīra Dīpanī: “When knowledge of things as they really are is attained by virtuous worldlings and lesser stream-winners, they begin to escape from the control of conditioned things, which they can contemplate as impermanent, unsatisfactory, and not-self. They can realise that psychophysical phenomena are not a person, a being, a man or a woman. The defect, harm, and danger of psychophysical phenomena can be known by seeing things as they truly are. This is the victory of virtuous worldlings and lesser stream-winners over psychophysical phenomena.” So, virtuous Buddhists should strive to practise insight meditation and gain insight into mental and physical phenomena.

8. No mention is made of whether they are men or women, ordained or laity. They are worthy on account of their spiritual attainments.

9. A brāhmaṇa, a member of the priest caste, but often used for an Arahant who is free from defilements. See the Brāhmana Vagga of the Dhammapada.

10. The commentary (AA.iv.5) says: “Ekantakāḷakehīti niyatamicchādiṭṭhiṃ sandhāya vuttaṃ. Extremely dark qualities is said with respect to fixed wrong-views.”

11. Whilst most other countries at that time were kingdoms, the country of the Vajjī, of which the Licchavī were one confederate clan, was ruled by a group of noble warriors (khattiya), who assembled regularly to discuss matters. It would be wrong to think that it was a Democracy as the rulers were not elected by the people.

12. Modern parliaments are often full of discord, not concord. In some of them fights break-out. The adversarial approach with one party in government and another in opposition does not lend itself to concord. The decisions of the Saṅgha, in most cases, must be unanimous with the assembled members consenting to the decision by their silence. In some cases, a majority verdict is enough.

13. Conservative rather than liberal, at least in its constitution.

14. Respect for elders is best for social stability.

15. In the Buddha’s time, arranged marriages seem to have been the norm, and love marriages the exception. Young women were carefully protected by the family. However, it is clear that, forced marriage is contrary to the Buddha’s advice. In the Soṇa Sutta he describes the ancient practises of Brahmins, one of which was co-habitation by mutual affection, not through some financial arrangements. In the Siṅgāla Sutta, one of the duties of parents is to arrange a suitable marriage for their sons. No mention is made of their duties to daughters, but since this discourse was given to a young man, perhaps we can assume that parents also have a duty to arrange a suitable marriage for their daughters. One assumes that good Buddhists will have great compassion for their children and not force them into unwanted relationships, and will give their support and consent to love marriages as long as they are not unsuitable.

16. The Sārandada Cetiya was a shrine to a yakkha.

17. Buddhist monastics.

18. This discourse is repeated to Venerable Ānanda in the Mahāparinibbāna Sutta when Vassakāra, a minister of King Ajātasattu of Magadha, approaches the Blessed One to find out if their army will be able to defeat the Vajjī in battle. He concludes that they will fail, unless they can sow discord among the Vajjī. There, the Buddha goes on to teach the factors of non-decline for monks.

19. Rebellious, difficult to instruct.

20. The training rules for monks and nuns contained in the Vinaya, and the training rules for householder in the five or eight precepts, the Siṅgāla Sutta, Maṅgala Sutta, etc.

21. Lay people and monastics should practise meditation exercises to develop concentration.

22. Being devoted to wakefulness, energetic striving, and the practice of mindfulness (satipaṭṭhāna).

23. Keeping an open door to welcome visitors and cultivate friendly relationships. The Buddha said that good friendship is the whole of the holy life. A good friend encourages you to perform wholesome deeds and restrains you from evil deeds. As it is the nature of water to run downhill, it is only natural for the mind to incline towards what is easy, and to shun what is difficult, so left to our own devices without good friendship we will not naturally incline towards wholesome deeds. A meditation teacher should be sought out who can arouse faith and energy.

24. The Commentary notes that for seven days from his ordination, the Venerable Moggallāna had been practising walking meditation without a break, and being fatigued, had sat down to meditate. He would not have been staying literally in the village (Kallavāḷaputtagāme), but in a secluded place near enough to that village to walk for alms.

25. The text repeats the full addresses as an aid to oral recitation. The two kingdoms of Bhaggā and Magadha were adjacent in the south of the middle country of India (majjhimadesa).

26. If none of these seven methods work, then one should lie down and sleep.

27. See note 34 to the Soṇa Sutta, where the ancient Brahmins use to cohabit only by mutual affection, but the practice in the Buddha’s time seems to have been by buying and selling wives. In this case, Anāthapiṇḍika seems to have paid a bride price to bring a wife for his son.

28. The Pāḷi word ayya means noble. It is a respectful form of address used for nuns or by servants for the mistress of a household. The meaning of dominance comes from the explanation given in the verse. Some translations use “mistress,” while Bhikkhu Bodhi translates it as “tyrant.” I think “governess” is closer to the true meaning here — someone who is bossy.

29. While a young woman lives with her parents, they are her supporters. On moving to another household, her husband, mother and father-in-law, are her supporters.

30. The Buddha does not condone domestic violence. However, it is a fact of life that ordinary human beings do sometimes get angry. What the Buddha recommends is to conquer anger by forbearance and self-restraint. If, in spite of a wife being submissive and obedient, a husband still threatens and beats his wife, then it is an abusive relationship that a woman should get out of as soon as possible. It sometimes works in the other direction too as noted in the first three verses.