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The
Blessed One answered him thus :-
1. "Not to associate with fools, to associate with the wise, and to honour
those who are worthy of honour - this is the highest blessing."
[57]
2. "To dwell in a favourable place, to have done good deeds in the past, and
to set oneself in the right course - this is the highest blessing."
[58]
3. "Great learning and skill, highly trained discipline, and well-spoken
words - this is the highest blessing." [59]
4. "The support of mother and father, the cherishing of wife and children,
and a livelihood which is free from complications - this is the highest blessing."
[60]
5. "Liberality, righteous conduct, the helping of relatives, and blameless
actions - this is the highest blessing." [61]
6. "To cease and refrain from evil, to abstain from intoxicants, and to be
steadfast in virtue - this is the highest blessing."
[62]
7. "Reverence, humility, contentment, gratitude and the opportune hearing of
the Doctrine - this is the highest blessing."
[63]
8. "Patience, obedience, seeing the holy men, and religious discussion at
due seasons - this is the highest blessing." [64]
9. "Self-control, a holy life, perception of the Noble Truths and the
realization of Nibbana - this is the highest blessing."
[65]
10. "To have a mind which is
not shaken when touched by worldly vicissitudes, but remains free from sorrow,
undefiled and secure - this is the highest blessing." [66]
"Those who have done these things see no defeat and go in safety
everywhere - to them these are the highest blessings."
[67]
III. CAUSES
OF DOWNFALL
Thus have I heard :-
On one occasion the Blessed One was dwelling at Anathapindika's monastery
in Jeta's grove near Savatthi. Now
when the night was far spent, a certain deity of wondrous beauty lit up the
whole Jeta Grove, and coming to the Blessed One saluted him and stood at one
side. Standing thus, he addressed
the Blessed One in verse :
"Having come here with our
questions to the Blessed One, we ask you, O Gotama, about a man who falls.
Pray, tell us the cause of a man's downfall."
[68]
The Blessed One answered hin thus :-
1. "The progressive man is
easily known, easily known is he who falls.
He who loves Dhamma progresses; he who hates it falls." [69]
The deity :
"We know this to be so, this
is the first man who falls. Pray,
tell us the second. What is the
cause of a man's downfall ?"
[70]
The Buddha :
2. "The wicked are dear to him, he does not hold dear the virtuous man, he
prefers the way of the wicked - for him that is the cause of downfall."
[71]
3. "He who is fond of sleep, fond of society, idle, lazy and given to anger
- for him that is the cause of downfall." [72]
4. "He who, though being rich, does not support mother and father who are
old and past their youth - for him that is the cause of downfall."
[73]
5. "He
who by falsehood deceives a priest or a monk or any pauper - for him that is the
cause of downfall."
[74]
6. "The man who owns much property, who has much food and money, but alone
enjoys his luxuries - for him that is the cause of downfall."
[75]
7. "The man who, being proud of his birth or wealth or clan, despises his
own kinsmen - for him that is the cause of downfall."
[76]
8. "The man who, indulging in women or being a drunkard or a gambler,
squanders whatever he has gained - for him that is the cause of downfall."
[77]
9. "He who, not contented with his own wife, is seen with courtesans and the
wives of others - for him that is the cause of downfall."
[78]
10. "The man who, past his
youth, takes a very young wife and for jealousy of her cannot sleep - for him
that is the cause of downfall."
[79]
11. "He who places in
authority a woman given to drink and squandering, or a man of that same kind -
for him that is the cause of downfall."
[80]
12. "He who was born in a
royal family, having little property but great desire, aspires to sovereignty -
for him that is the cause of downfall."
[81]
"Knowing well these causes of downfall in the world, the wise man, endowed with noble insight, shares the happy world." [82]
IV.THE WAYS
OF THE WICKED
Thus have I heard :-
On one occasion the Blessed One was dwelling at the monastery of
Anathapindika
in Jeta's grove near Savatthi. Then the Blessed One, having dressed himself in the morning and having taken his bowl and his robes, entered Savatthi for alms.
Now at that time the Brahmin Bharadvaja, a fire-worshipper, was tending the sacrificial fire in his house and had brought forth the offering. And the Blessed One, going from house to house, came to the Brahmin's house.
The Brahmin Bharadvaja saw the Blessed One coming at a distance and called to him, saying : "Hi ! you shaveling ! Hi ! you little monk ! Stay there, you outcast !"
At
these words the Blessed One said to him : "Do
you know, Brahmin, an outcast, or the things that make an outcast ?"
"No, indeed, Venerable Gotama, I do not know an outcast, or the things
that make an outcast. It were well
for me if the Venerable Gotama were to teach me so that I may know an outcast,
or the things that make an outcast."
"Then listen, Brahmin, attend carefully, I will tell you."
"Yes,
sir," replied the Brahmin Bharadvaja.
[83]
Then the Blessed One said this :-
1.
"He who is angry and bears hatred,
who is wicked and detractive, who has gone wrong in his views and is deceitful,
let one know him as an outcast."
[84]
2. "He who harms living
beings, whether birds or beasts, and shows no mercy to any creature, let one
know him as an outcast."
[85]
3. "He who is a notorious
robber, who destroys or lays siege to villages or towns, let one know him as an
outcast."
[86]
4. "Be it in the village or in
the forest, whosoever takes by theft what is the property of others, let one
know him as an outcast."
[87]
5. "He who, having really owned a debt, runs away when called upon to pay, saying, 'There is no debt that I owe you,' let one know him as an outcast." [88]
6.
"He who for love of something kills a
man who goes along the road and takes his belongings, let one know him as an
outcast."
[89]
7. "He who for his own sake or
for the sake of others or for the sake of wealth speaks falsely when asked as
witness, let one know him as an outcast."
[90]
8.
"He who is seen with the wives of
relatives or of friends either by force or with their consent, let one know him
as an outcast."
[91]
9. "He who, though being rich,
does not support mother and father when they are old and past their youth, let
one know him as an outcast."
[92]
10.
"He who strikes or insults mother or
father, brother, sister, or mother-in-law, let one know him as an outcast."
[93]
11.
"He who, being asked about what is
good, teaches what is bad and advises another while concealing the good from
him, let one know him as an outcast."
[94]
12.
"He who, having committed an evil
deed, hopes none may know of him and acts deceitfully, let one know him as an
outcast."
[95]
13. "He
who, having gone to another's house and eaten of his good food, does not in turn
honour him when he comes, let one know him as an outcast."
[96]
14.
"He who by falsehood deceives a
priest or a monk or any pauper, let one know him as an outcast."
[97]
15.
"He who when mealtime has come does
not give anything to a priest or a monk but insults him by words, let one know
him as an outcast."
[98]
16. "He
who himself wrapped up in ignorance tells of untrue things desiring to get a
fee, let one know him as an outcast."
[99]
17. "He
who exalts himself and despises others, degrading himself by his own pride, let
one know him as an outcast."
[100]
18.
"He who is insulting, who is miserly,
has evil desires and is selfish, who is boastful, shameless and never afraid of
sinning, let one know him as an outcast." [101]
19.
"He who reviles the Enlightened One
or his disciple, whether a monk or a householder, let one know him as an outcast."
[102]
20.
"He who without being a saint
pretends to be a saint, is a thief in all the worlds including the Brahma realm,
he is indeed the lowest of all outcast men."
[103]
"Such men are called outcasts
whom I have described to you.
Not by birth is one an outcast.
Not
by birth is one a Brahmin.
By
deeds is one an outcast.
By deeds is one a Brahmin." [104]
V. THE WAYS
OF THE VIRTUOUS
"Monks, a righteous man is born into a family for the good, benefit and
happiness of the many. He is born
for the good, benefit and happiness of his parents, of his wife and children, of
his servants and workmen, of his friends and companions, of the departed, of the
king, of gods, and of ascetics and priests.”
“Monks, just as abundance of
rain brings to perfection all crops for the good, benefit and happiness of the
many, even so a righteous man is born into a family for the good, benefit and
happiness of the many."
[105]
The wise man, being active by day and by night, leads a household life
really for the good of the many. Mindful
of their care in former days, he supports in fitting manner his mother and
father. Firm in faith he honours the homeless monks who live the holy
life and are uncorrupted. Knowing
the rules of conduct he is well-behaved.
He serves his country ('raja', lit.,the king); he serves the gods; he
serves his relatives and friends. Truly
he renders his services to all. Firmly
established in righteousness and freed from the taint of selfishness he joins in
the world of security.
[106]
VI. TRUE
FRIENDSHIP
1.
He who, overstepping and despising a sense of shame, says, "I am your friend," but does not take upon himself any task that
he can do, know him as no friend of yours. [107]
2.
He who speaks pleasing words to friends but acts otherwise, him the wise know
for certain as a talker not a doer.
[108]
3.
He is no friend, who always eagerly expects a conflict and looks out for faults.
[109]
4.
But he is indeed a friend, on whom one can rely like a child sleeping on its
mother's breast, who cannot be parted from one by others. [110]
5.
A man is cultivating a cause of joy and happiness worthy of praise, if he,
hoping for fruit and blessings, bears the human burden of responsibility.
[111]
6. Having tasted the sweetness of solitude and peace one becomes free from fear and fault, drinking in the Dharma's sweetest bliss. [112]
VII.
WELL-SPOKEN WORDS
Thus have I heard :-
On one occasion when he was dwelling at the monastery of Anathopindika in Jeta's grove near Savatthi, the Blessed One addressed the monks, saying, [113]
"Monks, the word that has four qualities is well-spoken, not ill-spoken, is faultless and not blameable by the wise. What four ? Herein a monk speaks goodly words, not evil words; he speaks what is right, not what is unrighteous; he speaks kindly words, not unkindly words; he speaks the truth, not falsehood." [114]
Thus spoke the Blessed One. And when the Blessed One had thus spoken, the Master spoke yet again :-
"Goodly
words the virtuous call supreme. Let
one speak what is right, not what is unrighteous, that is the second.
Let one speak kindly, not unkindly words, that is the third.
Let one speak the truth, not falsehood, that is the fourth." [115]
Then the venerable Vangisa, rising from his seat and placing his outer robe on one shoulder, with joined hands saluted the Blessed One and said,
"It
occurs to me, the Blessed One ! It
occurs to me, the Wellfarer !"
"Be it declared, Vangisa," said the Blessed One. [116]
Then the venerable Vangisa praised the Blessed One in his presence in suitable verses :-
1. "Let a man say such words by which he causes no regret to himself nor harm to others; such words are indeed goodly words." [117]
2. "Let a man speak what is pleasant and cheerful. The wise man does not take to heart the evil words of others but speaks to them only kindly words." [118]
3. "Truth is indeed immortal speech; this is an eternal law. The virtuous stand fast in the truth which is both beneficial and rightful." [119]
4.
"The words which the Buddha speaks,
which are conducive to security, for the attainment of Nibbana and for putting
an end to suffering, such words are truly the best." [120]
VIII. A
LAYMAN'S WELFARE
Thus have I heard :-
On one occasion the Blessed One was dwelling among the koliyans in their market town called Kakkarapatta. Then Dighajanu, a Koliyan son, approached the Blessed One, saluted him and sat down at one side. So seated, he spoke thus to the Blessed One :
"Lord,
we are laymen who enjoy the pleasures of the senses. We live surrounded by wife and children.
We use sandal wood of Kasi. We
adorn ourselves with garlands, perfume, and cosmetics.
We enjoy the use of gold and silver.
Lord, to such as us, let the Blessed One also preach the Doctrine, teach
those things that lead to the welfare and happiness both in this life and in the
next."
[121]
I. Temporal Welfare
These four things, Vyagghapajja, lead to the welfare and happiness of a clansman in this very life. What four ?
1. Achievement of diligence (Utthanasampada)
2. Achievement of watchfulness (Arakkhasampada)
3. Good company (Kalyanamittata)
4. Balanced livelihood (Samajivita)
[122]
1. what is the achievement of diligence ?
Herein, Vyagghapajja, by whatsoever activity a clansman earns his living, whether by farming, by trading, by cattle-herding, by serving in the Arms, by serving as a civil servant, or by any kind of craft - at that he becomes skilful and is not lazy. He is endowed with reasoning as to ways and means thereof. He is able to do and manage his job.
This
is called the achievement of diligence. [123]
2. And what is the achievement of watchfulness ?
Herein, Vyagghapajja, whatsoever wealth a clansman gets by work and zeal, gathers by the strength of his arm, earns by the sweat of his brow and justly obtains by right means - such he guards and watches so that the kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it off, nor bad heirs carry it away.
This
is called the achievement of watchfulness.
[124]
3. And what is good company ?
Herein, Vyagghapajja, in whatsoever village or market-town a clansman dwells, ha associates, converses, engages in discussions with householders or householders' sons, young men grown in virtue, or old men old in virtue, endowed with right faith, virtue, charity and wisdom. He acts in accordance with the right faith of those who are faithful, with the virtue of those who are virtuous, with the charity of those who are charitable, with the wisdom of those who are wise.
This
is called good company.
[125]
4. What is balanced livelihood ?
Herein, Vyagghapajja, a clansman, knowing his income and expenses, lives economically, being neither extravagant nor stingy, thinking that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
Just as one who carries scales, or his apprentics, knows, on holding up the balance,that by so much it has dipped down, by so much it has titled up; even so a clansman, knowing his income and expenses, lives economically, being neither extravagant nor stingy, thinking that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
If,
Vyagghapajja, a clansman with little income leads a luxurious life, there will
be those who say, 'This clansman enjoys
his wealth like one who eats figs.' If,
Vyagghapajja, a clansman with a large income leads a mean life, there will be
those who say, 'This clansman will die
like a starveling.'
This is called balanced livelihood. [126]
******
There are four sources for the destruction of the wealth thus amassed :-
1. Debauchery.
2. Drunkenness.
3. Gambling.
4. Bad company.
Just
as in the case of a great tank with four inlets and four outlets, if a man
should close the inlets and open the outlets and there should be no abequate
rainfall, a decrease is to be expected in that tank and not an increase; even so
there are four sources for the destruction of the amassed wealth : debauchery,
drunkenness, indulgence in gambling, and bad company. [127]
There are four sources for the increase of the amassed wealth :-
1. Abstinence from debauchery.
2. Abstinence from drunkenness.
3. Non-indulgence in gambling.
4. Good company.
Just as in the case of a great tank with four inlets and four outlets, if a man should open the inlets and close the outlets and there should also be adequate rainfall, an increase is certainly to be expected in that tank and not a decrease; even so there are these four (above-mentioned) sources for the increase of the amassed wealth.
These
are the four things that lead to the welfare and happiness of a clansman in this
very life.
[128]
II. Spiritual Welfare
These four things, Vyagghapajja, lead to the welfare and happiness of a clansman in the world to come. What four ?
1. Achievement of faith (Saddhasampada)
2. Achievement of virtue (Silasampada)
3. Achievement of charity (Cagasampada)
4. Achievement of wisdom (Pannasampada) [129]
1. What is the achievement of faith ?
Herein, a clansman has faith and believes in the Enlightenment of the Perfect One, thinking, 'Thus, indeed, is the Blessed One, he is the Worthy One, fully awakened, endowed with wisdom and conduct, the wellfarer, world-knower, incomparable charioteer for the taming of tamable men, teacher of gods and men, the Enlightened, the Exalted One.'
This
is called the achievement of faith.
[130]
2. What is the achievement of virtue ?
Herein, a clansman abstains from killing, from stealing, from sexual misconduct, from lying, and from intoxicants that cause heedlessness.
This
is called the achievement of virtue.
[131]
3. What is the achievement of charity ?
Herein, a clansman dwells at home with heart free from the stain of stinginess, devoted to charity, open-handed, delighting in generosity, fit to be asked for alms, rejoicing in sharing charitable gifts.
This
is called the achievement of charity.
[132]
4. What is the achievement of wisdom ?
Herein, a clansman is wise. He is endowed with wisdom that understands the rise and fall of things, and with noble penetrative insight that leads to the destruction of suffering.
This is called the achievement of wisdom.
These are the four things that lead to the welfare and happiness of a clansman in the world to come. [133]
******
The lay disciple is industrious in all his tasks, heedful and skilled in management. He lives a balanced life and carefully protects his amassed wealth.
Endowed with faith and virtue, generous, and free from stinginess, he ever clears the path to welfare hereafter.
Thus for the confident householder these eight things have been declared by the Buddha as leading to happiness in both worlds - to welfare in this and bliss in the other.
Thus is the way by which the charity and merit of laymen grow. [134]
IX. HOW TO
ENJOY YOUR WEALTH
Thus have I heard :-
Once the Blessed One was staying near Savatthi, in Jeta Grove, at Anathapindika's Park.
Now on that occasion Anathapindika, the householder, came to visit the Blessed One, and on coming to him saluted him and sat down at one side. As he sat thus the Blessed One said this to him :
Householder, there are these five reasons for getting rich. What are the five ? [135]
1. Herein, householder, with riches gotten by work and zeal, gathered by the strength of the arm, earned by the sweat of the brow, justly obtained in a lawful way, the noble disciple makes himself happy, glad, and keeps that great happiness, he makes his parents, his children and wife, his servants and workmen happy, glad, and keeps them so. This is the first reason for getting rich. [136]
2. Again, when riches are thus gotten, he makes his friends and companions happy, glad, and keeps them so. This is the second reason. [137]
3. Again, when riches are thus gotten, he makes himself secure against all misfortunes whatsoever, such as may happen by way of fire, water, the king, robbers and bad heirs. He makes himself secure, keeping his goods in safety. This is the third reason. [138]
4. Again, when riches are thus gotten, he makes the five-fold offering, namely :
a. to relatives,
b. to guests,
c. to the departed,
d. to the king (i.e.,to the government or the country through paying taxes, etc.), and
e. to the devata.
This is the fourth reason. [139]
5. Moreover, householder, when riches are thus gotten, the noble disciple offers a gift to all those recluses and Brahmins who abstain from sloth and negligence, who bear all things in patience and humility, each mastering himself, each calming himself, each cooling himself, to such he offers a gift which has highest results, a gift heavenly, resulting in happiness and leading to heaven. This is the fifth reason for getting rich. [140]
Householder,
these are the five reasons for getting rich.
Now, if the wealth of that noble disciple, heeding these five reasons, come to destruction, let him consider thus : At least, I' ve heeded those reasons for getting rich, but my wealth has gone ! - thus he is not upset.
And if his wealth increase, let him think : Truly, I' ve heeded those reasons and my wealth has grown ! - thus he is not upset in either case. [141]
I have enjoyed my wealth. Those serving me
And those dipendent on me have escaped
From dangers. I have made the best of gifts,
Nay, done th'oblations five. The virtuous,
Composed, who live the good life, I' ve supported.
That aim the which to win householder wise
Should long for wealth, I' ve won. I' ve done a deed
Never to be regretted, - pondering thus
A mortal man in Ariyan dhamma firm
Is praised in this
world, then in heaven rejoices.
[142]
X. WORLDLY
HAPPINESS
Now the householder Anathapindika approached the Blessed One, and on coming to him saluted him and sat down at one side. As he sat thus the Blessed One said this to him : [143]
"Householder there are these four kinds of bliss to be won from time to time by a layman who enjoys the pleasures of the senses. What four ?"
1. The bliss of ownership.
2. The bliss of enjoyment.
3. The bliss of debtlessness.
4. The bliss of blamelessness.
[144]
1. And what, householder, is the bliss of ownership ?
Herein, a clansman has wealth acquired by work and zeal, gathered by the strength of the arm, earned by the sweat of the brow, justly obtained in a lawful way. At the thought, 'Wealth is mine acquired by work and zeal, gathered by the strength of the arm, earned by the sweat of the brow, justly obtained in a lawful way,' bliss comes to him, satisfaction comes to him.
This,
householder, is called the bliss of ownership. [145]
2. And what is the bliss of enjoyment ?
Herein, a clansman, by means of wealth thus acquired, both enjoys his wealth and does meritorious deeds. At the thought, 'By means of wealth thus acquired, I both enjoy my wealth and do meritorious deeds,' bliss comes to him, satisfaction comes to him.
This,
householder, is called the bliss of enjoyment. [146]
3. And what is the bliss of debtlessness ?
Herein, a clansman owes no debt, great or small, to anyone. At the thought, 'I owe no debt, great of small, to anyone,' bliss comes to him, satisfaction comes to him.
This,
householder, is called the bliss of debtlessness. [147]
4. And what is the bliss of blamelessness ?
Herein, a clansman is endowed with blameless action of body, blameless action of speech, blameless action of mind. At the thought, 'I'm endowed with blameless action of body, blameless action of speech, and blameless action of mind,' bliss comes to him, satisfaction comes to him.
This is called the bliss of blamelessness.
These,
householder, are the four kinds of bliss to be won from time to time by a layman
who enjoys the pleasures of the senses.
[148]
XI. DRAW
OUT YOUR ARROW
1. Without a sign and unknow is the life of mortals in this world, troubled and brief, and combined with pain. [149]
2. There is no means by which those who are born will not die. Though living to reach old age, death comes to one. This is the natural course for a living being. [150]
3. As ripe fruits are in danger of falling, so mortals when born are always in fear of dying. [151]
4. As all earthen vessels made by the potter end in being broken, so does the life of mortals. [152]
5. The young and the grown-up, the foolish and the wise, all fall into the power of death, all are subject to death. [153]
6. Of those overcome by death and passing to another world, no father can hold back his son, no relative can hold back his relation. [154]
7. See ! While the relatives are looking on and weeping, one by one of the mortals is carried away like an ox to the slaughter. [155]
8. So is the world afflicted by decay and death. Therefore the wise do not grieve, having realising the nature of the world. [156]
9. While not seeing the way by which he has come or gone, not seeing either end, you weep for him in vain. [157]
10. If by grieving and even foolishly hurting oneself one gains any benefit, the wise man would do the same. [158]
11. Not from weeping nor from grieving will anyone win peace of mind. But his sorrow grows still greater. His body will also suffer. [159]
12. He becomes lean and pale, only hurting himself. Yet the dead are not helped. To grieve is only in vain. [160]
13. He who does not give up grief sinks deeper into pain. Bewailing the dead he falls into the power of sorrow. [161]
14. Look at other men who are passing away to fare according to their deeds. They, fallen into the power of death, are struggling here. [162]
15. Whatever they imagine, it turns out quite different from that. Such is possible disappointment. Look at the nature of the world. [163]
16. Even if a man lives a hundred years or even more, he is finally separated from the company of his relatives and leaves this life. [164]
17.
Therefore, having listened to the Perfect One, let one give up lamenting.
Seeing a dead person let one know, "It
is not possible for me to see alive again."
[165]
18. As one extinguishes with water the fire in a burning house, so also the wise, sensible, skilled, clever man should quickly drive away the sorrow that arises as the wind the cotton-wool. [166]
19. He who seeks his own happiness should draw out the arrow of his own lamentation, longings and grief. [167]
20.
With the arrow drawn out, independent, he will obtain peace of mind.
He who has overcome all sorrow becomes sorrow-free and entirely cooled.
[168]
XII. BE
STRONG - WILLED
Neither by grieving nor by weeping can one gain any benefit at all in this world. Seeing a man grieving and afflicted his enemies rejoice. But when the wise man, knowing the true state of affairs, remains unshaken under all misfortunes, his enemies become afflicted, seeing his face of old unchanged. [169]
If, by wise speech or by good planning, by well-spoken words or by liberality or by traditionally accepted dealings, by any way and means can a man attain to his rightful aim, let him exert himself for it just by such means. [170]
And
if he knows, "Neither by me nor by
any other can this benefit be won," ungrieving, bearing all things, let
him think, "How now, how shall I best
apply my strength to what's at hand ?" [171]
XIII. DO
YOUR DUTY NOW !
Do not brood over the past, nor yearn after the future. What is past is finished; what is future has not come. [172]
But sure and indisputable is that which now appears before one. Whoever has vision of such a present thing, having known it thoroughly, let him carry it through. [173]
Exert yourself this very day. Who knows whether he will die tomorrow ? There is no bargaining with the great hosts of death. [174]
For him who thus lives, earnest and active day and night, even one day of life is blessed, says the Sage who is fully calmed. [175]
XIV.
ALAVAKA'S QUESTIONS
Thus have I heard :-
On one occasion the Blessed One was staying at Alavi in the dwelling of the Yakkha Alavaka. Then the Yakkha Alavaka went to the place where the Blessed One was staying and said to him, "Get out, recluse !"
"Very well friend," the Blessed One replied and went out.
"Get in, recluse !" said Alavaka.
"very well friend," said the Blessed One and went in.
A second time the Yakkha Alavaka said to the Blessed One, "Get out, recluse !"
"Very well friend," the Blessed One replied and went out.
"Get in, recluse !" said Alavaka.
"Very well friend," said the Blessed One and went in.
A third time the Yakkha Alavaka said to the Blessed One, "Get out, recluse !"
"Very well friend," the Blessed One replied and went out.
"Get in recluse !" said Alavaka.
"Very well friend," said the Blessed One and went in.
And a fourth time, too, the Yakkha Alavaka said to the Blessed One, "Get out, recluse !"