"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."

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

"What, bhikkhus, is the domain of a person without integrity? A person without integrity, bhikkhus, is ungrateful 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 person with integrity? A person with integrity, bhikkhus, is grateful and acknowledges the help given to them. It is recognized, bhikkhus, as the mark of a person with integrity to be grateful and to acknowledge what has been done for them. This, bhikkhus, is the entirety of the domain of a person with integrity: gratitude and acknowledging what has been done for them."

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

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.

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.

But, bhikkhus, if one encourages, settles, and establishes their unbelieving parents in experiential confidence, their immoral parents in being accomplished in ethical conduct, their stingy parents in success in charitableness, and their undiscerning parents in being accomplished in wisdom — in this way, bhikkhus, one has done enough for their parents and repaid them."

Then a certain brahmin approached the Blessed One, and having approached, exchanged greetings with him. When the courteous and amiable talk was finished, he sat down to one side and said to the Blessed One, "What does venerable Gotama proclaim? What does he teach?"

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

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

"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."

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

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?"

"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."

The Blessed One said this. Having spoken thus, the Well-Gone One further said this:

"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."

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

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

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

"I will explain to you, friends, the person who is fettered internally [1] and the person who is fettered externally [2]. Listen to it and pay close attention, I will speak."

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

"And what, friends, is the person who is fettered internally? Here, 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. After breaking up of the body, beyond 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.

And what, friends, is the person who is fettered externally? Here, 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 arrives at and dwells in a certain peaceful liberation of mind. After breaking up of the body, beyond 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.

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. He is engaged for the disenchantment, dispassion, and cessation of existence. He is engaged for the wearing away of craving. He is engaged for the wearing away of greed. After breaking up the body, beyond 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."

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 by silence.

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:

"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.'

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.

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."

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.

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

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

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

"What, good Kaccāna, is the reason, what is the cause, why men of the ruling caste quarrel with men of the ruling cast, brahmins with brahmins, and householders with householders?"

"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."

"What, good Kaccāna, is the reason, what is the cause, why ascetics quarrel with ascetics?"

"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."

"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?"

"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."

"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?"

"There is, brahmin, in the eastern regions, a city called Sāvatthi. There, the Blessed One, the Arahant, the Perfectly Enlightened 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."

When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his upper 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:

"Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!

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.

Excellent, good Kaccāna! Excellent, good Kaccāna! Just as if one might set upright what had been overturned, reveal 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 has been explained by you in many ways. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of bhikkhus. May the Venerable Kaccāna accept me as a lay follower who has gone for refuge from today onward for life."

At one time, the Venerable Mahākaccāna was dwelling in Madhurā, in Gunda's Grove.

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

"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."

"There is, brahmin, a distinction explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened 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."

Having said this, the brahmin Kandarāyana rose from his seat, arranged his upper 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."

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

"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.

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."

"Bhikkhus, I do not praise the wrong practice of two [kinds of people]: a layperson and one gone forth. 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.

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."

"Bhikkhus, those bhikkhus who wrongly grasp 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 to disappear.

Bhikkhus, those bhikkhus who well grasp 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."