an8.24:1 At one time the Buddha was staying near Āḷavī, at Āḷavī’s premier shrine. Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka: “Hatthaka, you have a large congregation. How do you bring together such a large congregation?” “Sir, I bring together such a large congregation by using the four ways of being inclusive as taught by the Buddha. When I know that they can be included by a gift, I include them by giving a gift. When I know that they can be included by kindly words, I include them by kindly words. When I know that they can be included by taking care of them, I include them by caring for them. When I know that they can be included by equality, I include them by treating them equally. But also, worthy sir, my family is wealthy. They wouldn’t think that a poor person was worth listening to in the same way.” “Good, good, Hatthaka! This is the right way to bring together a large congregation. Whether in the past, future, or present, all those who have brought together a large congregation have done so by using these four ways of being inclusive.”

an8.24:2 Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then, not long after Hatthaka had left, the Buddha addressed the mendicants: “Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible qualities. What eight? He’s faithful, ethical, conscientious, prudent, learned, generous, wise, and has few wishes. You should remember the householder Hatthaka of Āḷavī as someone who possesses these eight amazing and incredible qualities.”

3. Householders

With Mahānāma

an8.25:1 At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, how is a lay follower defined?” “Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

an8.25:2 “But how is an ethical lay follower defined?” “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor, they’re considered to be an ethical lay follower.”

an8.25:3 “But how do we define a lay follower who is practicing to benefit themselves, not others?” “A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct, but don’t encourage others to do the same. They’re accomplished in generosity, but don’t encourage others to do the same. They like to see the mendicants, but don’t encourage others to do the same. They like to hear the true teaching, but don’t encourage others to do the same. They readily memorize the teachings they’ve heard, but don’t encourage others to do the same. They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same. Understanding the meaning and the teaching, they practice in line with the teaching, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.”

an8.25:4 “But how do we define a lay follower who is practicing to benefit both themselves and others?” “A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice in line with the teaching and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.”

3. Householders

With Jīvaka

an8.26:1 At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how is a lay follower defined?” “Jīvaka, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.”

an8.26:2 “But how is an ethical lay follower defined?” “When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor, they’re considered to be an ethical lay follower.”

an8.26:3 “But how do we define a lay follower who is practicing to benefit themselves, not others?” “A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the mendicants … they like to hear the true teaching … they memorize the teachings … they examine the meaning … Understanding the meaning and the teaching, they practice in line with the teaching, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.”

an8.26:4 “But how do we define a lay follower who is practicing to benefit both themselves and others?” “A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice in line with the teaching and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.”

3. Householders

Powers (1st)

an8.27:1 “Mendicants, there are these eight powers. What eight? Crying is the power of babies. Anger is the power of ladies. Weapons are the power of bandits. Authority is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins. These are the eight powers.”

3. Householders

Powers (2nd)

an8.28:1 Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended’?” “Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim: ‘My defilements have ended.’

an8.28:2 What eight? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

an8.28:3 Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

an8.28:4 Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

an8.28:5 Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

an8.28:6 Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power … the five faculties … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’

an8.28:7 A mendicant who has ended the defilements possesses these eight powers that qualify them to claim: ‘My defilements have ended.’”

3. Householders

Lost Opportunities

an8.29:1 “‘Now is the time! Now is the time!’ So says an unlearned ordinary person. But they don’t know whether it’s time or not. Mendicants, there are eight lost opportunities for spiritual practice. What eight? Firstly, a messenger has arisen in the world—perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual has been sent to hell. This is the first lost opportunity for spiritual practice.

an8.29:2 Furthermore, a Realized One has arisen in the world … He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual has been made an animal. This is the second lost opportunity …

an8.29:3 Furthermore, a Realized One has arisen in the world … But an individual is in the realm of ghosts. This is the third lost opportunity …

an8.29:4 Furthermore, a Realized One has arisen in the world … But an individual has been placed among the long-lived angels. This is the fourth lost opportunity …

an8.29:5 Furthermore, a Realized One has arisen in the world … But an individual is born in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity …

an8.29:6 Furthermore, a messenger has arisen in the world … And an individual is born in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …

an8.29:7 Furthermore, a Realized One has arisen in the world … And an individual is born in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity for spiritual practice.

an8.29:8 Furthermore, a messenger has not arisen in the world … So he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And an individual is born in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice.

an8.29:9 There are these eight lost opportunities for spiritual practice.

an8.29:10 Mendicants, there is just one opportunity for spiritual practice. What is that one? It’s when a messenger has arisen in the world, perfected, a fully awakened teacher, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And an individual is born in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the one opportunity for spiritual practice.

an8.29:11 When you’ve gained the human state, and the true teaching has been so well proclaimed, those who don’t seize the moment are wasting their time.

an8.29:12 For many wrong times are spoken of, which obstruct the path. Only on rare occasions do Realized Ones arise.

an8.29:13 If you find yourself in their presence, so hard to find in the world, and if you’ve gained a human birth, and the teaching of the Dhamma; that’s enough to make an effort, for a personage who desires self-knowledge.

an8.29:14 How is the true teaching to be understood so that the moment doesn’t pass you by? For if you miss your moment you’ll grieve when sent to hell.

an8.29:15 If you fail to achieve certainty regarding the true teaching you’ll regret it for a long time, like the merchant in the story of the past.

an8.29:16 A man shrouded by ignorance, a failure in the true teaching, will long suffer wandering and loss.

an8.29:17 Those who’ve gained the human state when the true teaching has been so well proclaimed, and have completed what the Teacher taught— or will do so, or are doing so now—

an8.29:18 have realized the right time in the world for the supreme spiritual life. You should live guarded, ever mindful, not festering with defilements,

an8.29:19 among those restrained ones who have practiced the path proclaimed by the Realized One, the Clear-eyed One, and taught by the Kinsman of the Sun.

an8.29:20 Having cut off all underlying tendencies that follow those drifting in Satan’s dominion, they’re the ones in this world <j>who’ve truly crossed over, having reached the ending of defilements.”

3. Householders

Anuruddha and the Great Thoughts

an8.30:1 At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood. And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Park of the East-Raftered Hall. Then as Anuruddha was in private retreat this thought came to his mind: “This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.”

an8.30:2 Then the Buddha knew Anuruddha’s train of thought. By God's leave, as swiftly as a strong person would extend or contract their arm, he left the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and came before Anuruddha in the Park of the East-Raftered Hall in the land of the Cetīs, and sat down on the seat spread out. Anuruddha bowed to the Buddha and sat down to one side. The Buddha said to him:

an8.30:3 “Good, good, Anuruddha! It’s good that you reflect on these thoughts of a great man: ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.’ Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’

an8.30:4 First you’ll reflect on these eight thoughts of a great man. Then as far as you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

an8.30:5 You’ll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

an8.30:6 You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

an8.30:7 With the giving up of pleasure and pain and the disappearance of former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

an8.30:8 First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in this life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented, your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

an8.30:9 As you live contented, your scraps of almsfood will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

an8.30:10 As you live contented, your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

an8.30:11 As you live contented, your grass mat for lodging will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment.

an8.30:12 As you live contented your rancid urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, and molasses—seem to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Park of the East-Raftered Hall.” “Yes, sir,” Anuruddha replied.

an8.30:13 After advising Anuruddha like this, the Buddha—by God's leave, as swiftly as a strong person would extend or contract their arm—left the Park of the East-Raftered Hall in the land of the Cetīs and returned to the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas at Crocodile’s Bellow. He sat down on the seat spread out and addressed the mendicants: “Mendicants, I will teach you the eight thoughts of a great man. Listen … And what are the eight thoughts of a great man? This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.

an8.30:14 ‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, but why did I say it? A mendicant with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When mindful, they don’t wish: ‘May they know me as mindful!’ When immersed, they don’t wish: ‘May they know me as immersed!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’ ‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, and this is why I said it.

an8.30:15 ‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, but why did I say it? It’s for a mendicant who’s content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. ‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, and this is why I said it.

an8.30:16 ‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it? It’s for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit them. With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives a talk concerned only with sending them away. ‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, and this is why I said it.

an8.30:17 ‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it? It’s for a mendicant who lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. ‘This teaching is for the energetic, not the lazy.’ That’s what I said, and this is why I said it.

an8.30:18 ‘This teaching is for the mindful, not the unmindful.’ That’s what I said, but why did I say it? It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. ‘This teaching is for the mindful, not the unmindful.’ That’s what I said, and this is why I said it.

an8.30:19 ‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, but why did I say it? It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. ‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, and this is why I said it.

an8.30:20 ‘This teaching is for the wise, not the witless.’ That’s what I said, but why did I say it? It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. ‘This teaching is for the wise, not the witless.’ That’s what I said, and this is why I said it.

an8.30:21 ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ That’s what I said, but why did I say it? It’s for a mendicant whose mind leaps forth, gains confidence, settles down, and becomes decided regarding the cessation of proliferation. ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ That’s what I said, and this is why I said it.”

an8.30:22 Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Park of the East-Raftered Hall. And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Attachment to this world is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Anuruddha became one of the perfected. And on the occasion of attaining perfection he recited these verses:

an8.30:23 “Knowing my thoughts, the supreme Teacher in the world came to me in a mind-made body, using his psychic power.

an8.30:24 He taught me more than I had thought of. The Buddha who loves non-proliferation taught me non-proliferation.

an8.30:25 Understanding that teaching, I happily did his bidding. I’ve attained the three knowledges, and have fulfilled the Buddha’s instructions.”

4. Giving

Giving (1st)

an8.31:1 “Mendicants, there are these eight gifts. What eight? Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’ These are the eight gifts.”

4. Giving

Giving (2nd)

an8.32:1 “Faith, conscience, and skillful giving are qualities true persons follow. For this, they say, is the path of the righteous, which leads to the heavenly realm.”

4. Giving

Reasons to Give

an8.33:1 “Mendicants, there are these eight grounds for giving. What eight? Someone might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this traditional family custom.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be resurrected in a good place, the Garden.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’ These are the eight grounds for giving.”

4. Giving

A Field

an8.34:1 “Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive. What eight factors does it have? It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive.

an8.34:2 In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or brilliant or bountiful. What eight factors do they have? It’s when an ascetic or brahmin has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or brilliant or bountiful.

an8.34:3 When a field has eight factors a seed sown in it is very fruitful and rewarding and productive. What eight factors does it have? It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive.

an8.34:4 In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and brilliant and bountiful. What eight factors do they have? It’s when an ascetic or brahmin has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and brilliant and bountiful.