sutta » an » an2 » Aṅguttara Nikāya 2

32

“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca.
“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 and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Katamā ca, bhikkhave, asappurisabhūmi?
“What is the level of the untrue person?

Asappuriso, bhikkhave, akataññū hoti akatavedī.
The untrue person is ungrateful and thankless,

Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā.
for the wicked only know how to be ungrateful and thankless.

Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…)
It is totally the level of an untrue person to be ungrateful and thankless.

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

Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā.
for the virtuous only know how to be grateful and thankful.

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

33

“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi.
“Mendicants, I say that these two people cannot easily be repaid.

Katamesaṁ dvinnaṁ?
What two?

Mātu ca pitu ca.
Mother and father.

Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena.
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 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.
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?

Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.
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 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.”

34

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 Mister 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 Mister 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, Mister Gotama! … From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

35

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 the Buddha,

“kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?
“How many kinds of people 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 kinds of people in the world who are worthy of a religious donation:

sekho ca asekho ca.
the trainee and the master.

Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.
These are two kinds of people in the world who 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 master,

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

Te ujjubhūtā kāyena,
They are upright 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

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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.
Now at that time Venerable Sāriputta was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.

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

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

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca.
“I will teach you about a person fettered internally and one fettered externally.

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

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Yes, reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“Katamo cāvuso, ajjhattasaṁyojano puggalo?
“Who is a person fettered internally?

Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking 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.
When their body breaks up, after death, they’re reborn in one of the orders of gods.

So tato cuto āgāmī hoti, āgantā itthattaṁ.
When they pass away from there, they’re a returner, who comes back to this state of existence.

Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.
This is called a person who is fettered internally, a returner, who comes back to this state of existence.

Katamo cāvuso, bahiddhāsaṁyojano puggalo?
Who is a person fettered externally?

Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.
They enter and remain in a certain peaceful state of freed mind.

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.

So tato cuto anāgāmī hoti, anāgantā itthattaṁ.
When they pass away from there, they’re a non-returner, not coming back to this state of existence.

Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.
This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu.
Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.

So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures.

So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
They simply practice for disillusionment, dispassion, and cessation regarding future lives.

So taṇhākkhayāya paṭipanno hoti.
They practice for the ending of craving.

So lobhakkhayāya paṭipanno hoti.
They practice for the ending of greed.

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.
When their body breaks up, after death, they are reborn in one of the orders of gods.

So tato cuto anāgāmī hoti, anāgantā itthattaṁ.
When they pass away from there, they are non-returners, not coming back to this state of existence.

Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.
This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.”

Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ:
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.
“Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters.

Haṭṭhā, bhante, parisā.
The assembly is overjoyed!

Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti.
Sir, please go to Venerable Sāriputta out of compassion.”

Adhivāsesi bhagavā tuṇhībhāvena.
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 the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta.

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

Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Sāriputta bowed to the Buddha and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:
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, 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.
‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters.

Haṭṭhā, bhante, parisā.
The assembly is overjoyed!

Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.
Sir, please go to Venerable Sāriputta out of compassion.’

Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.
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:
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 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.
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 those deities developed their minds.

Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ:
So you should train like this:

‘santindriyā bhavissāma santamānasā’ti.
‘We shall have peaceful faculties and peaceful minds.’

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

‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:

Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti.
‘We shall present the gift of peace to our spiritual companions.’

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

Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.
Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”

37

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre.
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 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:
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, Mister 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.
“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?
“What is the cause, Mister Kaccāna, what is the reason why ascetics fight with ascetics?”

“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.
“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?
“Mister 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, brahmin.”

“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?
“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”

“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ.
“In the eastern lands there is a city called Sāvatthī.

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho.
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.
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, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.
He who has gone beyond the insistence on sensual desire and the insistence on views.

“Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna.
Excellent, Mister 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.
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, Mister Kaccāna has made the teaching clear in many ways.

Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.

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

38

Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.
At one time Venerable Mahākaccāna was staying near 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 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, Mister 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?
And this is indeed the case,

Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
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.
This is not appropriate, Mister Kaccāna.”

“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca.
“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.
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.
they are reckoned as a child, not a senior.

Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.
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.
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.
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, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young mendicants, saying,

“vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā.
“The masters are elders, at the stage of the elder;

Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti.
we are youths, at the stage of youth.

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

39

“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 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 hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, 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 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 benefit, welfare, and happiness of gods and humans.”

40

“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.”

41

“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 hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.

Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.
They create 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 reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.

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

Samacittavaggo catuttho.