Sāvatthiyaṁ viharati.
At Sāvatthi.
“Candūpamā, bhikkhave, kulāni upasaṅkamatha— apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā. Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā— apakasseva kāyaṁ, apakassa cittaṁ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha— apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.
“Bhikkhus, you should approach families like the moon — drawing away the body and the mind, always acting like newcomers, and being |unassuming::courteous, respectful [appagabbha]| among families. Just as a person might look down into an old well, or might look at a |precipice::dangerous rock; lit. uneven mountain [pabbatavisama]| or a steep riverbank, drawing away the body and the mind, so too, bhikkhus, you should approach families like the moon — drawing away the body and the mind, always acting like newcomers, and being unassuming among families.
Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati— apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.
Bhikkhus, |Kassapa::foremost disciple of the Buddha in preaching ascetic practices; lit. Kassapa the great [mahākassapa]| approaches families like the moon — drawing away the body and the mind, always acting like a newcomer, and being unassuming among families.
Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?
What do you think, bhikkhus, what kind of bhikkhu is worthy of approaching families?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement.”
Atha kho bhagavā ākāse pāṇiṁ cālesi.
Then the Blessed One waved his hand in the air.
“Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano; evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.
“Bhikkhus, just as this hand does not get caught in air, is not held fast by it, is not bound by it, so when a bhikkhu approaches families his mind does not get caught, held fast, and bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits |make merits::perform good deeds [puññā + karoti]|!’ As he is |pleased::delighted, elated [attamana]| and |gladdened::filled with joy, satisfied [sumana]| with his own gain, he is pleased and gladdened with the gain of others. Such a bhikkhu is worthy of approaching families.
Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṁ paresaṁ lābhena attamano hoti sumano.
Bhikkhus, when Kassapa approaches families, his mind does not get caught, held fast, or bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’ As he is pleased and gladdened with his own gain, he is pleased and gladdened with the gain of others.
Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?
What do you think, bhikkhus, how is a bhikkhu’s teaching of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| impure, and how is his teaching of the Dhamma pure?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then listen, bhikkhus, and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One then said this:
“Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti; evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.
“A bhikkhu teaches the Dhamma to others with the thought: ‘Oh, may they listen to the Dhamma from me! Having listened, may they |gain confidence:: become clear [pasīdati]| in the Dhamma! Being confident, may they show their confidence to me!’ Such a bhikkhu’s teaching of the Dhamma is impure.
Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.
But when a bhikkhu teaches the Dhamma to others with the thought: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise. Oh, may they listen to the Dhamma! Having listened, may they understand the Dhamma! Having understood, may they practice accordingly!’ Thus he teaches the Dhamma to others because of the Dhamma’s inherent excellence; he teaches the Dhamma to others out of compassion, out of |tender-heartedness::kindness, sympathy [anuddayā]|, and out of care. Such a bhikkhu’s teaching of the Dhamma is pure.
Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.
Bhikkhus, Kassapa teaches the Dhamma to others with the thought: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, onward leading, to be personally experienced by the wise. Oh, may they listen to the Dhamma! Having listened, may they understand the Dhamma! Having understood, may they practice accordingly!’
Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
Thus he teaches the Dhamma to others because of the Dhamma’s inherent excellence; he teaches the Dhamma to others out of compassion, out of tender-heartedness, and out of care. Bhikkhus, I will exhort you by the example of Kassapa or one who is similar to Kassapa. Being exhorted, you should practice accordingly.”