Theravadan

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From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 2 Numbered Discourses 2.32–41Numbered Discourses 2.32–41

4. Samacittavagga 4. Peaceful Mind The Chapter on the Peaceful Mind

32 31–32. Gratitude

“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. “Monks, I will teach you the level of a person of no integrity and the level of a person of integrity. “Mendicants, I will teach you the level of the untrue person and the level of the true person.

Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti. Listen & pay close attention. I will speak.” Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “As you say, lord,” the monks responded to him. “Yes, sir,” they replied.

Bhagavā etadavoca: The Blessed One said, The Buddha said this:

“Katamā ca, bhikkhave, asappurisabhūmi? “Now what is the level of a person of no integrity? “What is the level of the untrue person?

Asappuriso, bhikkhave, akataññū hoti akatavedī. A person of no integrity is ungrateful & unthankful. The untrue person is ungrateful and thankless,

Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā. This ingratitude, this lack of thankfulness, is advocated by rude people. for the wicked only know how to be ungrateful and thankless.

Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…) It is entirely on the level of people of no integrity. It is totally the level of an untrue person to be ungrateful and thankless.

Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. A person of integrity is grateful & thankful. The true person is grateful and thankful,

Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā. This gratitude, this thankfulness, is advocated by civil people. for the virtuous only know how to be grateful and thankful.

Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti. It is entirely on the level of people of integrity.” It is totally the level of a true person to be grateful and thankful.”

33 33

“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi. “I tell you, monks, there are two people who are not easy to repay. “Mendicants, I say that these two individuals cannot easily be repaid.

Katamesaṁ dvinnaṁ? Which two? What two?

Mātu ca pitu ca. Your mother & father. Mother and father.

Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena. Even if you were to carry your mother on one shoulder & your father on the other shoulder for 100 years, and were to look after them by anointing, massaging, bathing, & rubbing their limbs, You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;

Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā. and they were to defecate & urinate right there [on your shoulders], you would not in that way pay or repay your parents. and even if they were to defecate and urinate right there.

Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā. If you were to establish your mother & father in absolute sovereignty over this great earth, abounding in the seven treasures, you would not in that way pay or repay your parents. Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.

Taṁ kissa hetu? Why is that? Why is that?

Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro. Mother & father do much for their children. They care for them, they nourish them, they introduce them to this world. Parents are very helpful to their children: they raise them, nurture 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 anyone who rouses his unbelieving mother & father, settles & establishes them in conviction; rouses his unvirtuous mother & father, settles & establishes them in virtue; rouses his stingy mother & father, settles & establishes them in generosity; rouses his foolish mother & father, settles & establishes them in discernment: To this extent one pays & repays one’s mother & father.“ But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“kiṁvādī bhavaṁ gotamo kimakkhāyī”ti? “What does the worthy Gotama teach? What does he explain?”

“Kiriyavādī cāhaṁ, brāhmaṇa, akiriyavādī cā”ti. “Brahmin, I teach action and inaction.”

“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti? “But in what way does the worthy Gotama teach action and inaction?”

“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. “I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.

Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.

Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti. This is the kind of action and inaction that I teach.”

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca: Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him,

“kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti? “How many in the world are worthy of a religious donation? And where should a gift be given?”

“Dve kho, gahapati, loke dakkhiṇeyyā—“Householder, there are two in the world who are worthy of a religious donation:

sekho ca asekho ca. the trainee and the adept.

Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti. These two in the world are worthy of a religious donation, and that’s where you should give a gift.”

Idamavoca bhagavā. That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: Then the Holy One, the Teacher, went on to say:

“Sekho asekho ca imasmiṁ loke, “In this world, the trainee and the adept,

Āhuneyyā yajamānānaṁ honti; are worthy of offerings dedicated to the gods.

Te ujjubhūtā kāyena, They are sincere in body,

Vācāya uda cetasā; speech, and mind.

Khettaṁ taṁ yajamānānaṁ, This is the field for sponsors of sacrifice—

Ettha dinnaṁ mahapphalan”ti. what’s given here is very fruitful.”

36 35. Like-minded

Evaṁ me sutaṁ—So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. And on that occasion Ven. Sāriputta was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Tatra kho āyasmā sāriputto bhikkhū āmantesi: There he addressed the monks, There Sāriputta addressed the mendicants:

“āvuso bhikkhave”ti. “Friend monks!” “Reverends, mendicants!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Yes, friend,” the monks responded to him. “Reverend,” they replied.

Āyasmā sāriputto etadavoca: Ven. Sāriputta said, Sāriputta said this:

“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. “Friends, I will teach you the person fettered outside & the person fettered inside. “I will teach you about an individual fettered internally and one fettered externally.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen to that & pay careful attention. I will speak.” Listen and apply your mind well, I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “As you say, friend,” the monks responded to him. “Yes, reverend,” they replied.

Āyasmā sāriputto etadavoca: Ven. Sāriputta said, Sāriputta said this:

“Katamo cāvuso, ajjhattasaṁyojano puggalo? “And which, friends, is the person fettered inside? “Who is an individual fettered internally?

Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. He—with the breakup of the body, after death—reappears in a certain deva-host. When their body breaks up, after death, they’re reborn in one of the orders of gods.

So tato cuto āgāmī hoti, āgantā itthattaṁ. Falling from there, he is a returner, one who returns to this state of being. When they pass away from there, they’re a returner, who comes back to this place.

Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ. This is called a person fettered inside, a returner, one who returns to this state of being. This is called an individual who is fettered internally, a returner, who comes back to this place.

Katamo cāvuso, bahiddhāsaṁyojano puggalo? “And which is the person fettered outside? Who is an individual fettered externally?

So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. He enters & remains in a certain peaceful awareness release. They enter and remain in a certain peaceful state of freed mind.

So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Falling from there, he is a non-returner, one who doesn’t return to this state of being. When they pass away from there, they’re a non-returner, not coming back to this place.

Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ. This is called a person fettered outside, a non-returner, one who doesn’t return to this state of being. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. “Then again, a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.

So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. He is one who practices for disenchantment, for dispassion, for & the cessation of sensuality. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures.

So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. He is one who practices for disenchantment, for dispassion, for & the cessation of becoming. They simply practice for disillusionment, dispassion, and cessation regarding future lives.

So taṇhākkhayāya paṭipanno hoti. He is one who practices for the ending of craving. They practice for the ending of craving.

So lobhakkhayāya paṭipanno hoti. He is one who practices for the ending of greed. They practice for the ending of greed.

So tato cuto anāgāmī hoti, anāgantā itthattaṁ. Falling from there, he is a non-returner, one who doesn’t return to this state of being. When they pass away from there, they are non-returners, not coming back to this place.

Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti. This is called a person fettered outside, a non-returner, one who doesn’t return to this state of being.” This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”

Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: Then many Like-minded Devas went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As they were standing there, they said to him, Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha,

“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. “Lord, Ven. Sāriputta, in the Eastern Monastery, the palace of Migāra’s mother, is teaching the monks about the person fettered inside & the person fettered outside. “Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.

Haṭṭhā, bhante, parisā. The assembly is overjoyed. The assembly is overjoyed!

Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. It would be good, lord, if the Blessed One went to Ven. Sāriputta, out of sympathy.” Sir, please go to Venerable Sāriputta out of sympathy.”

Adhivāsesi bhagavā tuṇhībhāvena. The Blessed One acquiesced with silence. The Buddha consented with 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. Then—just as a strong man might extend his flexed arm or flex his extended arm—the Blessed One disappeared from Jeta’s Grove and re-appeared in the Eastern Monastery, the palace of Migāra’s mother, right in front of Ven. Sāriputta. Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta.

Nisīdi bhagavā paññatte āsane. He sat down on a seat laid out. He sat down on the seat spread out.

Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ven. Sāriputta, bowing down to the Blessed One, sat to one side. Sāriputta bowed to the Buddha and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: As he was sitting there, the Blessed One said to him, The Buddha said to him:

“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: “Just now, Sāriputta, many Like-minded Devas went to me and, on arrival, having bowed down to me, stood to one side. As they were standing there, they said to me, “Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:

‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. ‘Lord, Ven. Sāriputta, in the Eastern Monastery, the palace of Migāra’s mother, is teaching the monks about the person fettered inside & the person fettered outside. ‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.

Haṭṭhā, bhante, parisā. The assembly is overjoyed. The assembly is overjoyed!

Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti. It would be good, lord, if the Blessed One went to Ven. Sāriputta, out of sympathy.’ Sir, please go to Venerable Sāriputta out of sympathy.’

Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti. “Those devas, Sāriputta— whether there are ten, twenty, thirty, forty, fifty, or sixty—can stand on an area the size of a hole pierced by the point of an awl and not disturb one another. Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.

Siyā kho pana, sāriputta, evamassa: And if the thought should occur to you, Sāriputta, you might think:

‘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. ‘Surely it was there [in their heaven] that those devas developed such a mind-state that—whether there are ten, twenty, thirty, forty, fifty, or sixty—they can stand on an area the size of a hole pierced by the point of an awl and not disturb one another,’ ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. it shouldn’t be seen that way. But you should not see it like this.

Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti. It was right here that they developed such a mind-state that—whether there are ten, twenty, thirty, forty, fifty, or sixty—they can stand on an area the size of a hole pierced by the point of an awl and not disturb one another. It was right here that those deities developed their minds.

Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: “Therefore, Sāriputta, you should train yourselves, So you should train like this:

‘santindriyā bhavissāma santamānasā’ti. ‘We will be peaceful in our faculties & peaceful in our hearts.’ ‘We shall have peaceful faculties and peaceful minds.’

Evañhi vo, sāriputta, sikkhitabbaṁ. That’s how you should train yourselves. That’s how you should train.

‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. When you are peaceful in your faculties & peaceful in your hearts, peaceful will be your bodily actions, peaceful your verbal actions, peaceful your mental actions. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:

Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. [Thinking,] ‘We will render only peaceful service to our fellows in the holy life’: ‘We shall present the gift of peace to our spiritual companions.’

‘Evañhi vo, sāriputta, sikkhitabbaṁ. That’s how you should train yourselves. That’s how you should train.

Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti. “The wanderers of other sects are lost, Sāriputta, in that they don’t get to hear this Dhamma sequence.” Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”

37 36. To Ārāmadaṇḍa

Evaṁ me sutaṁ— So I have heard.

ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre. On one occasion Ven. Mahā Kaccāna was staying at Varaṇā on the shore of Kaddama (Muddy) Lake. At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.

Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Then Ārāmadaṇḍa the brahman went to Ven. Mahā Kaccāna and, on arrival, exchanged courteous greetings with him. Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca: After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to Ven. Mahā Kaccāna, When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:

“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti? “What is the cause, Master Kaccāna, what is the reason, why noble warriors dispute with noble warriors, brahmans dispute with brahmans, and householders dispute with householders?” “What is the cause, worthy Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”

“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti. “Brahman, it’s with relishing, possession, greed, bondage, & entrenchment in passion for sensuality as a cause that noble warriors dispute with noble warriors, brahmans dispute with brahmans, and householders dispute with householders.” “It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”

“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti? “And what is the cause, Master Kaccāna, what is the reason, why contemplatives dispute with contemplatives?” “What is the cause, worthy Kaccāna, what is the reason why ascetics fight with ascetics?”

“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti. “Brahman, it’s with relishing, possession, greed, bondage, & entrenchment in passion for views as a cause that contemplatives dispute with contemplatives.” “It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”

“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? “And is there anyone in the world, Master Kaccāna, who has overcome both this relishing… entrenchment in passion for sensuality, and… this relishing… entrenchment in passion for views?” “Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”

“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. “There is, brahman, someone in the world who has overcome both this relishing… entrenchment in passion for sensuality, and… this relishing… entrenchment in passion for views.” “There is, brahmin.”

“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? “And who in the world, Master Kaccāna, has overcome both this relishing… entrenchment in passion for sensuality, and… this relishing… entrenchment in passion for views?” “Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”

“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ. “There is, brahman, in the eastern countryside, a city named Sāvatthī. “In the eastern lands there is a city named Sāvatthī.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. There the Blessed One—the Worthy One, the Rightly Self-awakened One—is now dwelling. There the Blessed One is now staying, the perfected one, the fully awakened Buddha.

So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. That Blessed One has overcome this relishing… entrenchment in passion for sensuality, and… this relishing… entrenchment in passion for views.” He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”

Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: When this was said, Ārāmadaṇḍa the brahman—getting up from his seat, arranging his robe over one shoulder, lowering his right knee to the ground, and raising his hands palm-to-palm over the heart—exclaimed three times: When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa. “Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One! “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa. Homage to the Blessed One, the Worthy One, the Rightly Self-awakened One! Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. For that Blessed One is one who has overcome both this relishing, possession, greed, bondage, & entrenchment in passion for sensuality, and this relishing, possession, greed, bondage, & entrenchment in passion for views! He who has gone beyond the insistence on sensual desire and the insistence on views.

“Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. “Magnificent, Master Kaccāna! Magnificent! Excellent, worthy Kaccāna! Excellent!

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. 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 Master Kaccāna—through many lines of reasoning—made the Dhamma clear. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways.

Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward, for life.” From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

38 37. To Kaṇḍarāyana

Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane. On one occasion Ven. Mahā Kaccāna was staying near Madhura in the Gundā Forest. At one time Venerable Mahākaccāna was staying near Madhurā in the Nut Grass Grove.

Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ …pe… ekamantaṁ nisinno kho kandarāyano brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca: Then Kaṇḍarāyana the brahman went to Ven. Mahā Kaccāna and on arrival exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Mahā Kaccāna, Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:

“sutaṁ metaṁ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. “I have heard it said, Master Kaccāna, that, ‘Kaccāna the contemplative does not raise his hands in respect to aged, venerable brahmans—advanced in years, come to the last stage of life—nor does he rise up to greet them, nor does he offer them a seat.’ “I have heard, worthy Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.

Tayidaṁ, bho kaccāna, tatheva? Insofar as you don’t raise your hands in respect to aged, venerable brahmans—advanced in years, come to the last stage of life— And this is indeed the case,

Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. nor rise up to greet them, nor offer them a seat, for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.

Tayidaṁ, bho kaccāna, na sampannamevā”ti. that is simply not right, Master Kaccāna.” This is not appropriate, worthy Kaccāna.”

“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. “Brahman, the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—has declared the level of one who is venerable and the level of one who is a youngster. “There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Even if one is venerable—80, 90, 100 years old—yet if one partakes of sensuality, lives in the midst of sensuality, burns with sensual fever, is chewed up by sensual thoughts, and is eager in the search for sensuality, If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,

Atha kho so bālo na therotveva saṅkhyaṁ gacchati. then one is reckoned simply as a young fool, not an elder. they are reckoned as a child, not a senior.

Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. But if one is a youngster, youthful—a black-haired young person endowed with the blessings of youth in the first stage of life— If a youth, young, with pristine black hair, blessed with youth, in the prime of life,

So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. yet does not partake of sensuality, does not live in the midst of sensuality, does not burn with sensual fever, is not chewed up by sensual thoughts, and is not eager in the search for sensuality, does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,

Atha kho so paṇḍito therotveva saṅkhyaṁ gacchatī”ti. then one is reckoned as a wise elder.” they are reckoned as astute, a senior.”

Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ bhikkhūnaṁ pāde sirasā vandati: When this was said, Kaṇḍarāyana the brahman rose up from his seat, arranged his cloak over one shoulder, and bowed down at the feet of the monks who were youngsters, (saying,) When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head to the feet of the young mendicants, saying,

“vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā. “You, sirs, are the venerable ones, standing on the level of those who are venerable. “The good fellows are elders, at the stage of the elder;

Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti. We are the youngsters, standing on the level of those who are youngsters. we are youths, at the stage of youth.

“Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Magnificent, Master Kaccāna! 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 Master Kaccāna—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Kaccāna remember me as a lay follower who has gone for refuge from this day forward, for life.” Excellent, worthy Kaccāna! … From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

“Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti. “At a time when bandits are strong, kings are weak.

Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Then the king is not at ease when going out or coming back or when touring the provinces.

Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their external business activities.

Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak.

Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands.

Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. This is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti. At a time when kings are strong, bandits are weak.

Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. Then the king is at ease when going out or coming back or when inspecting the provinces.

Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their external business activities.

Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak.

Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other.

Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti. This is for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

“Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā. “Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates.

Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching.

Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā. I praise right practice for these two, for laypeople and renunciates.

Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.”

“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti. They brim with much wickedness and make the true teaching disappear.

Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants conform to the meaning and the teaching. They act for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti. They brim with much merit and make the true teaching continue.”

Samacittavaggo catuttho.

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