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Updated: July 23, 2025
A gentle delirium enfolded his brain. A householder's life is often begun on eight hundred a year: on less: on much less: sometimes on nothing but resolution to make a fitting income, carving out a fortune. Eight hundred may stand as a superior basis. That sum is a distinct point of vantage.
He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accomplishments, who hath his passions under complete control, who is unconnected with worldly concerns, who sleepeth not under the shelter of a householder's roof, who is without wife, and who going a little way every day, travelleth over a large extent of the country.
The householder, the Brahmacharin, the forest recluse and the mendicant, these four modes of life have all been said to have the householder's mode for their foundation. Whatever system of rules is prescribed in this world, their observance is beneficial. Such observance has always been highly spoken of.
Any one over forty years of age will remember how very popular feather beds used to be. In fact, there are those of us who know from experience that in many rural sections the deep feather bed is still regarded as the pièce de resistance of the careful householder's equipment. There was a time when the domestic poultry of New England did not furnish as great a supply of feathers as was desired.
And, the fear of this is always lurking worriedly in the back of a rural householder's brain. A vagrant breath of smoke, in the night, is more potent to banish sleep and to start such a man to investigating his house and grounds than would be any and every other alarm known to mortals.
What is one to do in such a case, in a land where everybody is expected to take everything good-naturedly, and where a fence is sign of a sour temper? Of course he can do as others do, and have no garden. But to have no garden is a distinct poverty in a householder's life, whether he knows it or not, and suppose he very much wants a garden?
At this time a certain householder's son whose name was Kunda, invited Buddha to his house, and there he gave him, as an offering, his very last repast. Having partaken of it and declared the law, he onward went to the town of Kusi, crossing the river Tsae-kieuh and the Hiranyavati.
Allusion should be made to the fact that, as a child, you attended Sunday school regularly, and to what the minister said when you took the divinity prize. The idea should be conveyed to the householder's mind that, if let off with a caution, your innate goodness of heart will lead you to reform and to avoid such scenes in future.
Buddha, knowing the householder's heart, that his great charity was now the moving cause untainted and unselfish charity, nobly considerate of the heart of all that lives he said: "Now you have seen the true doctrine, your guileless heart loves to exercise its charity: for wealth and money are inconstant treasures, 'twere better quickly to bestow such things on others.
"Don't tell me you really mean to try it." "What else did you think I was going to do?" "But you can't. You would get caught for a certainty. And what are you going to do then? Say it was all a joke? Suppose they fill you full of bullet-holes! Nice sort of fool you'll look, appealing to some outraged householder's sense of humor, while he pumps you full of lead with a Colt."
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