(Mv.I.7.1) [25] At that time in Bārāṇasī there was a son of a good family named Yasa — delicate, a money-lender’s son. He had three palaces: one for the cold season, one for the hot season, and one for the rainy season. For four months, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not once come down from the palace. Then the young man Yasa, enjoying himself, provided & endowed with the five strings of sensuality, fell asleep first. Then his retinue fell asleep afterwards. An oil lamp was left burning the whole night.

(Mv.I.7.2) Then Yasa, waking up first, saw his retinue sleeping — one with a vīṇā under her arm, another with a mudiṅga drum around her neck, another with an āḷambara drum on her chest, another with disheveled hair, another drooling, others babbling in their sleep — like a charnel ground, as it were, right within reach. Seeing this, the drawbacks (of sensuality) became apparent, and his mind became established in disenchantment. Then Yasa exclaimed: “How distressing! How oppressive!”

(Mv.I.7.3) Then Yasa put on his golden slippers and went to the door of the residence. Non-human beings opened the door, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.” Then Yasa went to the city gate. Non-human beings opened the gate, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.” Then Yasa went to the Deer Park in Isipatana.

(Mv.I.7.4) [26] At that time, the Blessed One, having gotten up as the night was ending, was walking back and forth in the open. The Blessed One saw Yasa coming from afar and, on seeing him, got down from the walking path and sat down on a seat laid out.

Yasa, not far from the Blessed One, exclaimed: “How distressing! How oppressive!”

Then the Blessed One said to Yasa, “Yasa, This isn’t distressing. This isn’t oppressive. Come, Yasa. Sit down. I’ll teach you the Dhamma.”

(Mv.I.7.5) Then Yasa, (thinking,) “He says this isn’t distressing, this isn’t oppressive,” thrilled and exultant, took off his golden slippers, went to the Blessed One, and on arrival bowed down to the Blessed One and sat to one side. As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

(Mv.I.7.6) When the Blessed One knew that Yasa’s mind was ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Yasa as he was sitting right there — “Whatever is subject to origination is all subject to cessation.”

(Mv.I.7.7) [27] Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the money-lender and, on arrival, said to him, “Your son, Yasa, is nowhere to be seen, householder.” So the money-lender sent horseback messengers out in the four directions and went himself to the game reserve in Isipatana. He saw the tracks of the golden slippers and, on seeing them, followed them.

(Mv.I.7.8 ) The Blessed One saw him coming from afar, and, on seeing him, the thought occurred to him, “Why don’t I fabricate a fabrication of psychic power such that the money-lender householder, sitting here, wouldn’t see Yasa sitting here?”

Then the Blessed One fabricated such a fabrication of psychic power.

(Mv.I.7.9) The money-lender householder approached the Blessed One and said, “Could it be, lord, that the Blessed One has seen Yasa the son of a good family?”

“Now then, householder, sit down. It could be that, sitting here, you might indeed see Yasa sitting here.”

Then the money-lender — (thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled and exultant, bowed down to the Blessed One and sat to one side.

(Mv.I.7.10) As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that the money-lender’s mind was ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for the money-lender as he was sitting right there —

“Whatever is subject to origination is all subject to cessation.”

Then the money-lender, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear.

“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

And so he was the first three-statement lay disciple in the world.

(Mv.I.7.11) [28] As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.

Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.

“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before, as a householder. Why don’t I make that fabrication of psychic power subside?”

Then the the Blessed One made that fabrication of psychic power subside.

(Mv.I.7.12) The money-lender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life (back?)!”

(Mv.I.7.13) Then Yasa looked up at the the Blessed One. Then the Blessed One said to the money-lender, “What do you think, householder: For Yasa, who has seen and known the Dhamma with the knowledge and vision of one in training — just as you have — whose mind, as he reflected on the level (of mind) as he had seen and known it, was through lack of clinging/sustenance released from effluents: Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder?”

“No, lord.”

“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have.

“Reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.

“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.”

(Mv.I.7.14) [The money-lender:] “Lord, it’s a gain for Yasa, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents!

“May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.”

The Blessed One acquiesced with silence.

Then the money-lender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

(Mv.I.7.15) Then Yasa, not long after the money-lender had left, said to the Blessed One,

“May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

“Come, monk.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life.”

Such was the venerable one’s Acceptance. At that time there were seven arahants in the world.

(The section on) Yasa’s Going-forth is finished.

(Mv.I.8.1) The Four Householder Friends’ Going-forth

[29] Then the Blessed One, early in the morning, adjusted his under robe and — carrying his bowl & robes, with Venerable Yasa as his attendant monk — went to the money-lender’s residence and, on arrival, sat down on a seat laid out. Then Venerable Yasa’s mother and former wife went to the Blessed One and, on arrival, having bowed down, sat to one side.

(Mv.I.8.2) The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that their minds were ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there — “Whatever is subject to origination is all subject to cessation.”

(Mv.I.8.3) Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dhamma clear.

“We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.

“May the Blessed One remember us as lay followers who has gone for refuge from this day forward, for life.”

They were the first three-statement female lay disciples in the world.

(Mv.I.8.4) Then Venerable Yasa’s mother, father, and former wife, with their own hands, served & satisfied the Blessed One and Venerable Yasa with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side. The Blessed One, having instructed, urged, roused, & encouraged Yasa’s mother, father, and former wife with Dhamma talk, got up from his seat and left.

(Mv.I.9.1) [30] Yasa’s four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati — sons of wealthy and moderately wealthy families in Bārāṇasī — heard that, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.” Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa — having shaved off his hair and beard and clothed himself in ochre robes — went forth from home into homelessness.”

(Mv.I.9.2) They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side. Then Ven. Yasa, taking his four householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, Ven. Yasa said, “Lord, these are my four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati — sons of wealthy and moderately wealthy families in Bārāṇasī.

“May the Blessed One teach and admonish them.”

(Mv.I.9.3) The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that their minds were ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there — “Whatever is subject to origination is all subject to cessation.”

(Mv.I.9.4) Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

Then the Blessed One taught and admonished the monks with talk on the Dhamma. Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.

At that time there were eleven arahants in the world.

The Four Householder Friends’ Going-forth is finished.

(Mv.I.10.1) The Fifty Householder Friends’ Going-forth

[31] Ven. Yasa’s fifty householder friends from the countryside — sons of prominent and moderately prominent families — heard, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”

Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa — having shaved off his hair and beard and clothed himself in ochre robes — went forth from home into homelessness.”

(Mv.I.10.2) They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.

Then Ven. Yasa, taking his fifty householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, Ven. Yasa said to the Blessed One, “Lord, these are my fifty householder friends from the countryside — sons of prominent and moderately prominent families.

“May the Blessed One teach and admonish them.”

(Mv.I.10.3) The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that their minds were ready — malleable, free from hindrances, uplifted, and bright — he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path. Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there — “Whatever is subject to origination is all subject to cessation.”

(Mv.I.10.4) Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

Then the Blessed One taught and admonished the monks with talk on the Dhamma.

Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.”

At that time there were sixty-one arahants in the world.