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“Mendicants, I will teach you the level of the untrue person and the level of the true person. “Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“What is the level of the untrue person? “Katamā ca, bhikkhave, asappurisabhūmi? The untrue person is ungrateful and thankless, Asappuriso, bhikkhave, akataññū hoti akatavedī. for the wicked only know how to be ungrateful and thankless. Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā. It is totally the level of an untrue person to be ungrateful and thankless. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…) The true person is grateful and thankful, Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. for the virtuous only know how to be grateful and thankful. Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā. It is totally the level of a true person to be grateful and thankful.” Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.

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“Mendicants, I say that these two individuals cannot easily be repaid. “Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi. What two? Katamesaṁ dvinnaṁ? Mother and father. Mātu ca pitu ca.

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; Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena. and even if they were to defecate and urinate right there. Te ca tattheva muttakarīsaṁ cajeyyuṁ, 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. Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā. Why is that? Taṁ kissa hetu? Parents are very helpful to their children: they raise them, nurture them, and show them the world. Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.

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.” 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.

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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, Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “What does the worthy Gotama teach? What does he explain?” “kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?

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

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

“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. “Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. This is the kind of action and inaction that I teach.” Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”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.” “Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

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Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to the Buddha, Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca: “How many in the world are worthy of a religious donation? And where should a gift be given?” “kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?

“Householder, there are two in the world who are worthy of a religious donation: “Dve kho, gahapati, loke dakkhiṇeyyā—the trainee and the adept. sekho ca asekho ca. These two in the world are worthy of a religious donation, and that’s where you should give a gift.” Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.

That is what the Buddha said. Idamavoca bhagavā. Then the Holy One, the Teacher, went on to say: Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“In this world, the trainee and the adept, “Sekho asekho ca imasmiṁ loke, are worthy of offerings dedicated to the gods. Āhuneyyā yajamānānaṁ honti; They are sincere in body, Te ujjubhūtā kāyena, speech, and mind. Vācāya uda cetasā; This is the field for sponsors of sacrifice—Khettaṁ taṁ yajamānānaṁ, what’s given here is very fruitful.” Ettha dinnaṁ mahapphalan”ti.

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So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. There Sāriputta addressed the mendicants: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “Reverends, mendicants!” “āvuso bhikkhave”ti.

“Reverend,” they replied. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Sāriputta said this: Āyasmā sāriputto etadavoca:

“I will teach you about an individual fettered internally and one fettered externally. “ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, reverend,” they replied. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Sāriputta said this: Āyasmā sāriputto etadavoca:

“Who is an individual fettered internally? “Katamo cāvuso, ajjhattasaṁyojano puggalo? 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. Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. When their body breaks up, after death, they’re reborn in one of the orders of gods. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. When they pass away from there, they’re a returner, who comes back to this place. So tato cuto āgāmī hoti, āgantā itthattaṁ. This is called an individual who is fettered internally, a returner, who comes back to this place. Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.

Who is an individual fettered externally? Katamo cāvuso, bahiddhāsaṁyojano puggalo? 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. Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. They enter and remain in a certain peaceful state of freed mind. So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. When their body breaks up, after death, they’re reborn in one of the orders of gods. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. When they pass away from there, they’re a non-returner, not coming back to this place. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. This is called an individual who is fettered externally, a non-returner, who does not come back to this place. Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.

Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken. Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures. So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. They simply practice for disillusionment, dispassion, and cessation regarding future lives. So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. They practice for the ending of craving. So taṇhākkhayāya paṭipanno hoti. They practice for the ending of greed. So lobhakkhayāya paṭipanno hoti. When their body breaks up, after death, they are reborn in one of the orders of gods. So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. When they pass away from there, they are non-returners, not coming back to this place. So tato cuto anāgāmī hoti, anāgantā itthattaṁ. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.” Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.

Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha, Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: “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. “eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. The assembly is overjoyed! Haṭṭhā, bhante, parisā. Sir, please go to Venerable Sāriputta out of sympathy.” Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.

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. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. He sat on the seat spread out. Nisīdi bhagavā paññatte āsane. Sāriputta bowed to the Buddha and sat down to one side. Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The Buddha said to him: Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: “Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: ‘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. ‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. The assembly is overjoyed! Haṭṭhā, bhante, parisā. Sir, please go to Venerable Sāriputta out of sympathy.’ Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.

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

Sāriputta, you might think: Siyā kho pana, sāriputta, evamassa: ‘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.’ ‘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. But you should not see it like this. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. It was right here that those deities developed their minds. Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.

So you should train like this: Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: ‘We shall have peaceful faculties and peaceful minds.’ ‘santindriyā bhavissāma santamānasā’ti. That’s how you should train. Evañhi vo, sāriputta, sikkhitabbaṁ. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. ‘We shall present the gift of peace to our spiritual companions.’ Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. That’s how you should train. ‘Evañhi vo, sāriputta, sikkhitabbaṁ.

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

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So I have heard. Evaṁ me sutaṁ—At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake. ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre.

Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him. Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

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

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

“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.” “Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.

“Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?” “Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

“There is, brahmin.” “Atthi, brāhmaṇa, 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?” “Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

“In the eastern lands there is a city named Sāvatthī. “Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.” So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

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

“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! Namo tassa bhagavato arahato sammāsambuddhassa.

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

Excellent, worthy Kaccāna! Excellent! “Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna. 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. 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. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

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At one time Venerable Mahākaccāna was staying near Madhurā, in the Nut Grass Grove. Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.

Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna: Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ …pe… ekamantaṁ nisinno kho kandarāyano brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

“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. “sutaṁ metaṁ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. And this is indeed the case, Tayidaṁ, bho kaccāna, tatheva? 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. Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. This is not appropriate, worthy Kaccāna.” Tayidaṁ, bho kaccāna, na sampannamevā”ti.

“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. “Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. 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, Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. they are reckoned as a child, not a senior. Atha kho so bālo na therotveva saṅkhyaṁ gacchati. If a youth, young, with pristine black hair, blessed with youth, in the prime of life, Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. 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, So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. they are reckoned as astute, a senior.” Atha kho so paṇḍito therotveva saṅkhyaṁ gacchatī”ti.

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, Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ bhikkhūnaṁ pāde sirasā vandati: “The good fellows are elders, at the stage of the elder; “vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā. we are youths, at the stage of youth. Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti.

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

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“At a time when bandits are strong, kings are weak. “Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti. Then the king is not at ease when going out or coming back or when touring the provinces. Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities. Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti. This is for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

At a time when kings are strong, bandits are weak. Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti. Then the king is at ease when going out or coming back or when inspecting the provinces. Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities. Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti. This is for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.” Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

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“Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates. “Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā. Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

I praise right practice for these two, for laypeople and renunciates. Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā. Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.” Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

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“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 suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans. “Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. They brim with much wickedness and make the true teaching disappear. Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.

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 people, for the benefit, welfare, and happiness of gods and humans. Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. They brim with much merit and make the true teaching continue.” Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.

Samacittavaggo catuttho.