AN 2.32-41  Samacitta vagga - The Chapter on the Even-Minded

2.32

“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.

“I will teach you, bhikkhus, the domain of a person without integrity and the domain of a person with integrity. Listen to this and pay close attention, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” the bhikkhus replied to the Blessed One. The Blessed One said this:

“Katamā ca, bhikkhave, asappurisabhūmi? Asappuriso, bhikkhave, akataññū hoti akatavedī. Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…) Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā. Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.

“What, bhikkhus, is the domain of a |person without integrity::unethical person, inferior person [asappurisa]|? A person without integrity, bhikkhus, is |ungrateful::thankless, unappreciative [akatavedī]| and does not acknowledge the help given to them. It is recognized, bhikkhus, as the mark of a person without integrity to be ungrateful and to not acknowledge what has been done for them. This, bhikkhus, is the entirety of the domain of a person without integrity: ungratefulness and not acknowledging what has been done for them. And what, bhikkhus, is the domain of a |virtuous person::good person, worthy one, awakened being [sappurisa]|? A virtuous person, bhikkhus, is grateful and acknowledges the help given to them. It is recognized, bhikkhus, as the mark of a virtuous person to be |grateful::thankful, appreciative [kataññū]| and to acknowledge what has been done for them. This, bhikkhus, is the entirety of the domain of a virtuous person: gratitude and acknowledging what has been done for them.”

2.33

“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi. Katamesaṁ dvinnaṁ? Mātu ca pitu ca.

“Bhikkhus, I say there are two people who are not easy to repay. Which two? One’s mother and father.

Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena. Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.

Even if a person were to carry one’s mother on one shoulder and one’s father on the other shoulder and live for a hundred years, and if they were to attend to them by anointing, massaging, bathing, and rubbing their limbs, even if they were to defecate and urinate right there, still, bhikkhus, they would not have done enough for their parents, nor would they have repaid them.

Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā. Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.

And even if one were to establish their parents in sovereign authority over this great earth, abounding in wealth and treasures, still, bhikkhus, they would not have done enough for their parents, nor would they have repaid them. Why is that? Because, bhikkhus, parents are of great help to their children; they bring them up, nourish them, and show them the world.

Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.

But, bhikkhus, if one encourages, settles, and establishes their unbelieving parents in |experiential confidence::attainment of faith, success in confidence [saddhāsampadā]|, their immoral parents in |being accomplished in ethical conduct::attainment of virtue, moral success [sīlasampadā]|, their stingy parents in |success in charitableness::attainment of generosity [cāgasampadā]|, and their undiscerning parents in |being accomplished in wisdom::attainment of knowledge, success in understanding [paññāsampadā]| — in this way, bhikkhus, one has done enough for their parents and repaid them.”

2.34

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?

Then a certain brahmin approached the Blessed One, and having approached, exchanged greetings with him. After the exchange of courteous and polite conversation, he sat down to one side and said to the Blessed One, “What does venerable Gotama proclaim? What does he teach?”

“Kiriyavādī cāhaṁ, brāhmaṇa, akiriyavādī cā”ti.

“I am a proponent of action, brahmin and also a proponent of non-action.”

“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti?

“In what way, then, is venerable Gotama a proponent of action and also a proponent of non-action?”

“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.

“I declare non-action, brahmin, with regards to bodily misconduct, verbal misconduct, mental misconduct, and the many kinds of evil and unwholesome qualities. And I declare action, brahmin, with regards to good bodily conduct, good verbal conduct, good mental conduct, and the many kinds of wholesome qualities. Thus, brahmin, I am a proponent of action and also a proponent of non-action.”

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Excellent, venerable Gotama! ... Please consider me as a lay follower who has gone to you for refuge from this day forth for life.”

2.35

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca: “kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?

Then the householder Anāthapiṇḍika approached the Blessed One, and having approached, paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the householder Anāthapiṇḍika said to the Blessed One: “Venerable sir, how many persons are worthy of offerings in the world? Where should gifts be given?”

“Dve kho, gahapati, loke dakkhiṇeyyā— sekho ca asekho ca. Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.

“Householder, there are two persons in the world who are worthy of offerings — the trainee and the arahant. These are the two persons worthy of offerings in the world, and gifts should be given to them.”

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

The Blessed One said this. Having spoken thus, the Accomplished One further said this:

“Sekho asekho ca imasmiṁ loke,
Āhuneyyā yajamānānaṁ honti;
Te ujjubhūtā kāyena,
Vācāya uda cetasā;
Khettaṁ taṁ yajamānānaṁ,
Ettha dinnaṁ mahapphalan”ti.

“The trainee and the arahant in this world,
are worthy of offerings from those who make offerings;
They are upright in body,
in speech, and in mind;
That field for those who make offerings
gives great fruit.”

2.36

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park.

Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

At that time, the Venerable Sāriputta was dwelling at Sāvatthi, in the Eastern Park, at Migāramātā‘s mansion. There, the Venerable Sāriputta addressed the bhikkhus, saying: “Friends, bhikkhus.”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

“Friend,” they responded to the Venerable Sāriputta. The Venerable Sāriputta said:

“ajjhattasaṁyojanañca [1], āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca [2]. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“I will explain to you, friends, the person who is |fettered internally::bound inwardly, bound in oneself [ajjhattasaṃyojana]| [1] and the person who is |fettered externally::bound outwardly [bahiddhāsaṃyojana]| [2]. Listen to this and pay close attention, I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

“Yes, friend,” the bhikkhus responded to Venerable Sāriputta. The Venerable Sāriputta said:

“Katamo cāvuso, ajjhattasaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto āgāmī hoti, āgantā itthattaṁ. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.

“And what, friends, is the person who is fettered internally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. After the breakup of the body, after death, he arises in a certain heavenly realm. Passing away from there, he returns to this world. This is called, friends, the person who is fettered internally who returns to this world.

Katamo cāvuso, bahiddhāsaṁyojano puggalo? Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.

And what, friends, is the person who is fettered externally? Here, friends, a bhikkhu is virtuous, restrained by the restraint of the Pātimokkha, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He arrives at and dwells in a certain peaceful |liberation of mind::emancipation by mind/heart, samādhi obtained from fruition [cetovimutti]|. After the breakup of the body, after death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. So taṇhākkhayāya paṭipanno hoti. So lobhakkhayāya paṭipanno hoti. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.

Furthermore, friends, a bhikkhu is virtuous, restrained by the restraint of the precepts, accomplished in conduct and field of activity, seeing danger in the slightest faults, and having undertaken the training rules, trains in them. He is engaged for the disenchantment, dispassion, and cessation of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|. He is engaged for the disenchantment, dispassion, and cessation of |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|. He is engaged for the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|. He is engaged for the |wearing away of greed::exhaustion of desire [lobhakkhaya]|. After the breakup of the body, after death, he arises in a certain heavenly realm. Passing away from there, he becomes a non-returner, one who does not come back to this world. This is called, friends, the person who is fettered externally who becomes a non-returner, one who does not come back to this world.”

Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Then many even-minded deities approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said to the Blessed One: “Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā’s mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.” The Blessed One consented in silence.

Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

Then the Blessed One — just as a strong man might extend his bent arm or bend his extended arm — disappeared from Jeta’s grove and reappeared in the Eastern Park, at Migāramātā‘s mansion, in front of the Venerable Sāriputta. The Blessed One sat down on the prepared seat. The Venerable Sāriputta also paid homage to the Blessed One and sat down to one side. Sitting to one side, the Blessed One said to the Venerable Sāriputta:

“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. Haṭṭhā, bhante, parisā. Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.

“Here, Sāriputta, many even-minded deities approached me; having approached, they paid homage to me and stood to one side. Standing to one side, those deities said to me: ‘Venerable sir, the Venerable Sāriputta is teaching the bhikkhus in the Eastern Park, at Migāramātā’s mansion, about the person who is fettered internally and the person who is fettered externally. The assembly is joyful. Venerable sir, it would be good if the Blessed One, out of compassion, would approach the Venerable Sāriputta.’

Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.

However, Sāriputta, those deities, even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.

Siyā kho pana, sāriputta, evamassa: ‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.

It might be, however, Sāriputta, one might think thus: ‘Surely, the minds of those deities are so developed that even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.’ However, Sāriputta, this should not be regarded in this way. Rather, it was right here that those deities developed their mind in such a way that even when they become ten, twenty, thirty, forty, fifty, or sixty, they stand in an area the size of the sharp end of a needle, yet do not obstruct upon one another.”

Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘santindriyā bhavissāma santamānasā’ti. Evañhi vo, sāriputta, sikkhitabbaṁ. ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.

Therefore, Sāriputta, you should train thus: ‘We will be calm in faculties, calm in mind.’ Thus, you should train, Sāriputta. For in those with calm faculties and calm minds, only calm bodily action, calm verbal action, and calm mental action will arise. We will offer only peaceful service to our fellow practitioners. Thus, you should train, Sāriputta.

Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.

Indeed, Sāriputta, the wanderers of other sects are lost who did not get to hear this exposition on the Dhamma.”

2.37

Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre.

Thus have I heard—At one time, the Venerable Mahākaccāna was dwelling in Varaṇā, on the banks of the Bhaddasāri River.

Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

Then, the brahmin Ārāmadaṇḍa approached the Venerable Mahākaccāna and, after exchanging courteous and polite conversation, sat down to one side. Seated to one side, the brahmin Ārāmadaṇḍa said to the Venerable Mahākaccāna:

“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?

“What, good Kaccāna, is the reason, what is the cause, why |men of the ruling caste::high caste men [khattiyā]| quarrel with men of the ruling cast, |brahmins::priests, men of the Brahmin caste [brāhmaṇa]| with brahmins, and householders with householders?”

“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.

“Brahmin, it is because of their attachment to sensual desire, their clinging to sensual desire, their engagement with sensual desire, their bondage to sensual desire, and their obsession with sensual desire that men of the ruling caste quarrel with men of the ruling caste, brahmins with brahmins, and householders with householders.”

“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti?

“What, good Kaccāna, is the reason, what is the cause, why |ascetics::renunciants [samaṇā]| quarrel with ascetics?”

“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.

“Brahmin, it is because of their attachment to views, their clinging to views, their engagement with views, their bondage to views, and their obsession with views that ascetics quarrel with ascetics.”

“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

“Is there anyone, good Kaccāna, in the world who has overcome this attachment to sensual desire, clinging to sensual desire, engagement with sensual desire, bondage to sensual desire, and obsession with sensual desire, as well as this attachment to views, clinging to views, engagement with views, bondage to views, and obsession with views?”

“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

“There is, brahmin, someone in the world who has overcome this attachment to sensual desire, clinging to sensual desire, engagement with sensual desire, bondage to sensual desire, and obsession with sensual desire, as well as this attachment to views, clinging to views, engagement with views, bondage to views, and obsession with views.”

“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

“Who, good Kaccāna, is that person in the world who has overcome this attachment to sensual desire, clinging to sensual desire, engagement with sensual desire, bondage to sensual desire, and obsession with sensual desire, as well as this attachment to views, clinging to views, engagement with views, bondage to views, and obsession with views?”

“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

“There is, brahmin, in the eastern regions, a city called Sāvatthi. There, the Blessed One, the Arahant, the perfectly Awakened One, is now living. He, brahmin, the Blessed One, has overcome this attachment to sensual desire, clinging to sensual desire, engagement with sensual desire, bondage to sensual desire, and obsession with sensual desire, as well as this attachment to views, clinging to views, engagement with views, bondage to views, and obsession with views.”

Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:

When this was said, the brahmin Ārāmadaṇḍa rose from his seat, draped his outer robe over one shoulder, and placing his right knee on the ground, he bowed down with his head at the feet of the Blessed One, and said three times:

“Namo tassa bhagavato arahato sammāsambuddhassa.

“Homage to the Blessed One, the Arahant, the perfectly Awakened One!

Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to the Blessed One, the Arahant, the perfectly Awakened One!

Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to the Blessed One, the Arahant, the perfectly Awakened One!

Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

Indeed, the Blessed One has overcome this attachment to sensual desire, clinging to sensual desire, engagement with sensual desire, bondage to sensual desire, and obsession with sensual desire. He has also overcome this attachment to views, clinging to views, engagement with views, bondage to views, and obsession with views.

“Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Excellent, good Kaccāna! Excellent, good Kaccāna! Just as if one might set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, good Kaccāna, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by you in many ways. I go to the Blessed One for refuge, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Venerable Kaccāna accept me as a lay follower who has gone for refuge from today onward for life.”

2.38

Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.

At one time, the Venerable Mahākaccāna was dwelling in Madhurā, in Gunda’s grove.

Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ …pe… ekamantaṁ nisinno kho kandarāyano brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

Then, the brahmin Kandarāyana approached the Venerable Mahākaccāna and, after exchanging courteous and polite conversation, sat down to one side. Seated to one side, the brahmin Kandarāyana said to the Venerable Mahākaccāna:

“sutaṁ metaṁ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho kaccāna, tatheva? Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho kaccāna, na sampannamevā”ti.

“I have heard it said, good Kaccāna, that ‘Kaccāna the recluse does not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them.’ Is this true, good Kaccāna? Is it correct that you, Kaccāna, do not show respect to aged, elderly, senior, long-standing brahmins by rising up, offering a seat, or greeting them? This is not proper, good Kaccāna.”

“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Atha kho so bālo na therotveva saṅkhyaṁ gacchati. Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. Atha kho so paṇḍito therotveva saṅkhyaṁ gacchatī”ti.

“There is, brahmin, a distinction explained by the Blessed One, who knows and sees, the Arahant, the perfectly Awakened One, between the status of the elder and the status of the youth. A person may be old, eighty, ninety, or a hundred years of age by birth, but if he indulges in sensual pleasures, lives amidst sensual pleasures, burns with the fever of sensual pleasures, is consumed by sensual thoughts, and is agitated by the search for sensual pleasures, then such a person, though old, is considered immature, not an elder. Conversely, a person may be young, a youth with black hair, blessed with youth and the prime of life. But if he does not indulge in sensual pleasures, does not live amidst sensual pleasures, is not burned by the fever of sensual pleasures, is not consumed by sensual thoughts, and is not agitated by the search for sensual pleasures, then such a person, though young, is considered wise, and is indeed an elder.”

Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ bhikkhūnaṁ pāde sirasā vandati: “vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā. Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti.

Having said this, the brahmin Kandarāyana rose from his seat, draped his outer robe over one shoulder, and bowed his head at the feet of the hundred young bhikkhus, saying: “You are elders, standing on the ground of elders. We are youths, standing on the ground of youths.”

“Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Excellent, good Kaccāna! ... From this day forth, let the Venerable Kaccāna consider me as a lay follower who has gone for refuge for life.”

2.39

“Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti. Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

“Bhikkhus, when robbers are strong, kings at that time are weak. Then, bhikkhus, the king is not able to travel or send out forces to the border regions, or to effectively govern the outlying provinces. Likewise, at that time, it is not easy for brahmins and householders to travel, send out forces, or inspect their fields and workers. Similarly, bhikkhus, when bhikkhus who practice wrongly are strong, bhikkhus who practice rightly at that time are weak. Then, bhikkhus, the bhikkhus who practice rightly remain silent and subdued within the Sangha, or they dwell in the outlying regions. This situation is for the harm and misfortune of many, for the suffering and detriment of many persons, gods, and humans.

Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti. Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

Bhikkhus, when kings are strong, robbers at that time are weak. Then, bhikkhus, the king can travel, send out forces, and effectively govern the border regions. Likewise, at that time, brahmins and householders can travel, send out forces, and inspect their fields and workers with ease. Similarly, bhikkhus, when bhikkhus who practice rightly are strong, bhikkhus who practice wrongly at that time are weak. Then, bhikkhus, the bhikkhus who practice wrongly remain silent and subdued within the Sangha, or they leave. This situation is for the benefit and happiness of many, for the welfare and prosperity of many persons, gods, and humans.”

2.40

“Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

“Bhikkhus, I do not praise the wrong practice of two [kinds of people]: a |layperson::householder [gihī]| and |one gone forth::renunciant, ordained [pabbajita]|. Whether a layperson or one gone forth, if they are practicing wrongly, due to the reason of wrong practice, they do not attain the true way, the Dhamma that is wholesome.

Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

Bhikkhus, I praise the right practice of two kinds of people: a layperson and one gone forth. Whether a layperson or one gone forth, if they are practicing rightly, due to the reason of right practice, they attain the true way, the Dhamma that is wholesome.”

2.41

“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.

“Bhikkhus, those bhikkhus who |wrongly grasp::misunderstand [duggahitehi]| the discourses and misrepresent the letter and spirit, they, bhikkhus are practicing for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of gods and human beings. These bhikkhus generate much demerit and cause the |good Dhamma::good teaching, true doctrine [saddhamma]| to disappear.

Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.

Bhikkhus, those bhikkhus who |well grasp::correctly understand [suggahita]| the discourses and conform to the letter and spirit, they, bhikkhus, are practicing for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of many people, of gods and human beings. These bhikkhus generate much merit and preserve the good Dhamma.”