3.
The Discourse on Hāliddikāni
3.
Thus have I heard -
On one occasion the Venerable Mahākaccāna was dwelling among the Avantis at Kuraraghara, on a precipitous mountain.
Then the householder Hāliddikāni approached the Venerable Mahākaccāna;
having approached, he paid respect to the Venerable Mahākaccāna and sat down to one side.
Seated to one side, the householder Hāliddikāni said this to the Venerable Mahākaccāna -
"This was said, venerable sir, by the Blessed One in the Aṭṭhakavagga, in Māgaṇḍiya's Question -
The sage not making intimacies in the village;
Empty of sensual pleasures, not putting anything forward,
He would not engage in dispute with people.'
How, venerable sir, should the meaning of what was spoken in brief by the Blessed One be understood in detail?"
"The material element, householder, is the abode of consciousness. And consciousness shackled by lust for the material element is called 'one who fares in an abode'. The element of feeling, householder, is the abode of consciousness. And consciousness shackled by lust for the element of feeling is called 'one who fares in an abode'. The element of perception, householder, is the abode of consciousness. And consciousness shackled by lust for the element of perception is called 'one who fares in an abode'. The element of activities, householder, is the abode of consciousness. And consciousness shackled by lust for the element of activities is called 'one who fares in an abode'. Thus, householder, one is one who fares in an abode.
"And how, householder, is one who fares without an abode? Regarding the material element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - these have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who fares without an abode'. Regarding the element of feeling, householder... regarding the element of perception, householder... regarding the element of activities, householder... regarding the consciousness element, householder, whatever desire, whatever lust, whatever delight, whatever craving, whatever involvements and clingings, mental standpoints, adherences and underlying tendencies - these have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who fares without an abode'. Thus, householder, one is one who fares without an abode.
"And how, householder, is one who dwells in an abode? One who is shackled by the spreading out in the abode of the sign of matter, householder, is called 'one who dwells in an abode'. The sign of sound... etc. the sign of odour... the sign of flavour... the sign of tangible object... One who is shackled by the spreading out in the abode of the sign of mental phenomena, householder, is called 'one who dwells in an abode'. Thus, householder, one dwells in an abode.
"And how, householder, is one who dwells without an abode? The shackles of the spreading out in the abode of the sign of matter, householder, have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who dwells without an abode'. The sign of sound... the sign of odour... the sign of flavour... the sign of tangible object... The shackles of the spreading out in the abode of the sign of mental phenomena, householder, have been abandoned by the Truth-finder, their root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Therefore the Truth-finder is called 'one who dwells without an abode'. Thus, householder, one dwells without an abode.
"And how, householder, does one form intimacies in the village? Here, householder, a certain one dwells in company with laypeople, rejoicing together, sharing another's sorrow, happy when they are happy, unhappy when they are unhappy, when duties to be done have arisen he himself commits to exertion in them. Thus, householder, one forms intimacies in the village.
"And how, householder, does one not form intimacies in the village? Here, householder, a monk dwells not in company with laypeople, not rejoicing together, not sharing another's sorrow, not happy when they are happy, not unhappy when they are unhappy, when duties to be done have arisen he himself does not commit to exertion in them. Thus, householder, one does not form intimacies in the village.
"And how, householder, is one not rid of sensual pleasures? Here, householder, a certain one is not free from lust towards sensual pleasures, with non-disappearance of desire, with non-disappearance of affection, with non-disappearance of thirst, with non-disappearance of fever, with non-disappearance of craving. Thus, householder, one is not rid of sensual pleasures.
"And how, householder, is one rid of sensual pleasures? Here, householder, a certain one is free from lust towards sensual pleasures, with disappearance of desire, with disappearance of affection, with disappearance of thirst, with disappearance of fever, with disappearance of craving. Thus, householder, one is rid of sensual pleasures.
"And how, householder, is one putting forward? Here, householder, someone thinks thus - 'May I be of such matter in the future period of time, may I be of such feeling in the future period of time, may I be of such perception in the future period of time, may I be of such activities in the future period of time, may I be of such consciousness in the future period of time.' Thus, householder, one is putting forward.
"And how, householder, is one not putting forward? Here, householder, someone does not think thus - 'May I be of such matter in the future period of time, may I be of such feeling in the future period of time, may I be of such perception in the future period of time, may I be of such activities in the future period of time, may I be of such consciousness in the future period of time.' Thus, householder, one is not putting forward.
"And how, householder, is one a maker of quarrelsome talk with people? Here, householder, a certain one is a maker of such talk - 'You do not understand this Teaching and discipline. I understand this Teaching and discipline. How could you understand this Teaching and discipline? You are practising wrongly. I am practising rightly. What should have been said first you said last. What should have been said last you said first. What I say is consistent, what you say is inconsistent. What you have thought out for so long has been turned inside out. Your doctrine has been refuted. Go and free yourself from your doctrine. You are proven wrong. Disentangle yourself if you can.' Thus, householder, one is a maker of quarrelsome talk with people.
"And how, householder, is one not a maker of quarrelsome talk with people? Here, householder, a monk is not a maker of such talk - 'You do not understand this Teaching and discipline, etc. Disentangle yourself if you can.' Thus, householder, one is not a maker of quarrelsome talk with people.
"Thus, householder, that which was said by the Blessed One in the Māgaṇḍiya Question in the Aṭṭhakavagga -
Not making intimacies in the village, a sage;
Empty of sensual pleasures, not putting anything forward,
He would not engage in dispute with people.'
"This, householder, is how the meaning of what was spoken in brief by the Blessed One should be understood in detail." The third.