Saɱyutta Nikāya
4. Saḷāyatana Vagga
35. Saḷāyatana Saɱyutta
§ III: Paññāsaka Tatiya
3. Gahapati Vagga
The Connected Discourses of the Buddha
IV. The Book of the Six Sense Bases
35: Connected Discourses on the Six Sense Bases
The Third Fifty
3. The Householder
Sutta 133
Vera-Haccāni Suttaɱ
Verahaccāni
Translated by Bhikkhu Bodhi
Copyright Bhikkhu Bodhi 2000, The Connected Discourses of the Buddha (Wisdom Publications, 2000)
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[1][pts][olds] On one occasion the Venerable Udāyī was living at Kāmaṇḍā in the brahmin Todeyya's Mango Grove.
Then a brahmin youth, a student of the brahmin lady of the Verahaccāni clan, approached the Venerable Udāyī and greeted him.
When they had concluded their greetings and cordial talk, he sat down to one side, and the Venerable Udāyī instructed, exhorted, inspired, and gladdened him with a Dhamma talk.
Having been instructed, exhorted, inspired, and gladdened by the Dhamma talk, the brahmin youth rose from his seat, approached the brahmin lady of the Verahaccāni clan, and said to her:
"See now, madam, you should know that the ascetic Udāyī teaches a Dhamma that is good in the beginning, good in the middle, and good in the end, [122] with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure."
"In that case, young man, invite the ascetic Udāyī in my name for tomorrow's meal."
"Yes, madam," the youth replied.
Then he went to the Venerable Udāyī and said to him:
"Let Master Udāyī consent to accept tomorrow's meal from our revered teacher, the brahmin lady of the Verahaccāni clan."
The Venerable Udāyī consented by silence.
Then, when the night had passed, in the morning the Venerable Udāyī dressed, took his bowl and outer robe, and went to the residence of the brahmin lady of the Verahaccāni clan.
There he sat down in the appointed seat.
Then, with her own hands, the brahmin lady served and satisfied the Venerable Udāyī with various kinds of delicious food.
When the Venerable Udāyī had finished eating and had put away his bowl, the brahmin lady put on her sandals, sat down on a high seat, covered her head, and told him:
"Preach the Dhamma, ascetic."
Having said,
"There will be an occasion for that, sister,"
he rose from his seat and departed.
A second time that brahmin youth approached the Venerable Udāyī ... (as above down to:) ..."
See now, madam, you should know that the ascetic Udāyī teaches a Dhamma that is good in the beginning, good in the middle, [123] and good in the end, with the right meaning and phrasing; he reveals a holy life that is perfectly complete and pure."
"In such a way, young man, you keep on praising the ascetic Udāyī, but when I told him, 'Preach the Dhamma, ascetic,' he said, 'There will be an occasion for that, sister,' and he rose from his seat and departed."
"That, madam, was because you put on your sandals, sat down on a high seat, covered your head, and told him:
'Preach the Dhamma, ascetic.'
For these worthies respect and revere the Dhamma."
"In that case, young man, invite the ascetic Udāyī in my name for tomorrow's meal."
"Yes, madam," he replied.
Then he went to the Venerable Udāyī ...
(all as above) ...
When the Venerable Udāyī had finished eating and had put away his bowl, the brahmin lady removed her sandals, sat down on a low seat, uncovered her head, and said to him:
"Venerable sir, what do the arahants maintain must exist for there to be pleasure and pain?
And what is it that the arahants maintain must cease to exist for there to be no pleasure and pain?"
"Sister, the arahants maintain that when the eye exists there is pleasure and pain, and when the eye does not exist there is no pleasure and pain.
[124] The arahants maintain that when the ear exists there is pleasure and pain, and when the ear does not exist there is no pleasure and pain. ...
The arahants maintain that when the mind exists there is pleasure and pain, and when the mind does not exist there is no pleasure and pain."
When this was said, the brahmin lady of the Verahaccāni clan said to the Venerable Udāyī:
"Magnificent, venerable sir! Magnificent, venerable sir!
The Dhamma has been made clear in many ways by Master Udāyī ...
(as in §127) ...
From today let Master Udāyī remember me as a lay follower who has gone for refuge for life."
