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on account of compassion, on account of pity, on account of sympathy, he teaches the Dhamma to others. Either I, monks, will instruct you, like Kassapa, or one who is like Kassapa; and having been instructed, you should practice accordingly." The third. 4. The Discourse on Frequenters of Families 147. Resides at Sāvatthī… "What do you think, monks, what kind of monk is fit to be a frequenter of families, what kind of monk is not fit to be a frequenter of families?" Our teachings have the Blessed One as their root, venerable sir… The Blessed One said this: "Whatever monk, monks, approaches families with this thought: 'May they give to me, may they not fail to give; may they give much to me, may they not give little; may they give choice food to me, may they not give coarse; may they give quickly to me, may they not give slowly; may they give respectfully to me, may they not give disrespectfully.' If, monks, when that monk, with such a thought, approaches families, they do not give, then that monk is displeased; he experiences pain and dejection on that account. They give little, not much… They give coarse, not choice… They give slowly, not quickly, then that monk is displeased; he experiences pain and dejection on that account. They give disrespectfully, not respectfully; then that monk is displeased; he experiences pain and dejection on that account. Such a monk, monks, is not fit to be a frequenter of families. "But whatever monk, monks, approaches families with this thought: 'How could it be possible in others' families that they should give to me, not fail to give; that they should give much to me, not little; that they should give choice food to me, not coarse; that they should give quickly to me, not slowly; that they should give respectfully to me, not disrespe '...thus.' If, monks, to that monk with such a mind, when he approaches families, they do not give; that monk is not displeased; he does not experience suffering and sorrow on that account. They give little, not much; that monk is not displeased; he does not experience suffering and sorrow on that account. They give coarse food, not fine; that monk is not displeased; he does not experience suffering and sorrow on that account. They give slowly, not quickly; that monk is not displeased; he does not experience suffering and sorrow on that account. They give disrespectfully, not respectfully; that monk is not displeased; he does not experience suffering and sorrow on that account. Such a monk, monks, is fit to approach families. Kassapa, monks, approaches families with such a mind – 'How could it be obtained from other families – may they give to me, may they not refuse; may they give me much, not little; may they give me fine food, not coarse; may they give me quickly, not slowly; may they give me respectfully, not disrespectfully.' If, monks, to Kassapa with such a mind, when he approaches families, they do not give; Kassapa is not displeased; he does not experience suffering and sorrow on that account. They give little, not much; Kassapa is not displeased; he does not experience suffering and sorrow on that account. They give coarse food, not fine; Kassapa is not displeased; he does not experience suffering and sorrow on that account. They give slowly, not quickly; Kassapa is not displeased; he does not experience suffering and sorrow on that account. They give disrespectfully, not respectfully; Kassapa is not displeased; he does not experience suffering and sorrow on that account. By Kassapa, monks, I will instruct you, or by one who is like Kassapa. And by those who are instructed by you, thus... one should practice accordingly. The Fourth. 5. The Discourse on the Aged One 148. Thus have I heard... at Rājagaha, in the Bamboo Grove. Then the venerable Mahākassapa approached the Blessed One; having approached, he saluted the Blessed One and sat down to one side. As the venerable Mahākassapa sat to one side, the Blessed One said this to him: ‘‘You are old now, Kassapa, and these coarse rag-robes are heavy for you. Therefore, Kassapa, wear householder's robes, and accept invitations for meals, and dwell near me.’" ‘‘Indeed, venerable sir, for a long time I have been a forest-dweller and a praiser of forest-dwelling, a seeker of alms and a praiser of seeking alms, a rag-robe wearer and a praiser of wearing rag-robes, a three-robe wearer and a praiser of wearing three robes, of few wishes and a praiser of having few wishes, content and a praiser of contentment, secluded and a praiser of seclusion, unassociated and a praiser of non-association, energetic and a praiser of the arousal of energy.’" ‘‘But Kassapa, seeing what benefit, have you for a long time been a forest-dweller and a praiser of forest-dwelling, a seeker of alms and a praiser of seeking alms, a rag-robe wearer and a praiser of wearing rag-robes, a three-robe wearer and a praiser of wearing three robes, of few wishes and a praiser of having few wishes, content and a praiser of contentment, secluded and a praiser of seclusion, unassociated and a praiser of non-association, energetic and a praiser of the arousal of energy?’" ‘‘Venerable sir, seeing two benefits, I have for a long time been a forest-dweller and a praiser of forest-dwelling, a seeker of alms and a praiser of seeking alms, a rag-robe wearer and a praiser of wearing rag-robes, a three-robe wearer and a praiser of wearing three robes, of few wishes and a praiser of having few wishes, content and a praiser of contentment, secluded and a praiser of seclusion, unassociated and a praiser of non-association, energetic and a praiser of the arousal of energy. Seeing my own comfortable dwelling in this very life, and out of compassion for future generations." – ‘Perhaps the later generations might follow this example.’ ‘Indeed, those disciples of the Buddha and the enlightened ones, they were for a long time forest-dwellers and praised forest-dwelling; they were alms-food eaters and praised eating alms-food; they were rag-robe wearers and praised wearing rag-robes; they were three-robed ones and praised having three robes; they were of few wishes and praised having few wishes; they were contented and praised contentment; they were secluded and praised seclusion; they were unentangled and praised being unentangled; they were energetic and praised the initiation of effort.’ They will practice accordingly, and that will be for their long-term welfare and happiness. “Venerable sir, seeing these two benefits, I have for a long time been a forest-dweller and praised forest-dwelling; an alms-food eater and praised eating alms-food; a rag-robe wearer and praised wearing rag-robes; a three-robed one and praised having three robes; of few wishes and praised having few wishes; contented and praised contentment; secluded and praised seclusion; unentangled and praised being unentangled; energetic and praised the initiation of effort.” “Good, good, Kassapa. Indeed, Kassapa, you are practicing for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. Therefore, Kassapa, wear coarse rag-robes, go for alms, and dwell in the forest.” The fifth. 6. The Discourse on Advice 149. At Rājagaha, in the Bamboo Grove. Then the venerable Mahākassapa approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. As the venerable Mahākassapa was sitting to one side, the Blessed One said to him: “Kassapa, advise the bhikkhus; Kassapa, give the bhikkhus a talk on the Dhamma. Either I, Kassapa, might advise the bhikkhus, or you; either I might give the bhikkhus a talk on the Dhamma, or you.” “Venerable sir, at present the bhikkhus are difficult to admonish, endowed with qualities that make them difficult to admonish, impatient, not taking instruction respectfully. Here, venerable sir, I saw a quarrel and a monk named Bhaṇḍu, a companion of Ānanda, and a monk named Abhijika, a companion of Anuruddha, were challenging each other with their knowledge, saying: 'Come, monk, who will speak more, who will speak more beautifully, who will speak longer?' Then the Blessed One addressed a certain monk: 'Come, monk, in my name, invite the monk Bhaṇḍu, Ānanda's companion, and the monk Abhijika, Anuruddha's companion, saying: "The Teacher invites the venerable ones."' 'Yes, venerable sir,' that monk replied to the Blessed One, and went to where those monks were; having approached, he said to those monks: 'The Teacher invites the venerable ones.' 'Yes, friend,' those monks replied to that monk, and went to where the Blessed One was; having approached, they paid homage to the Blessed One and sat down to one side. As those monks sat to one side, the Blessed One said to them: 'Is it true, monks, that you were challenging each other with your knowledge, saying: "Come, monk, who will speak more, who will speak more beautifully, who will speak longer?"' 'Yes, venerable sir.' 'Do you understand, monks, that I have taught the Dhamma in this way: "Come, monks, challenge each other with your knowledge – come, monk, who will speak more, who will speak more beautifully, who will speak longer?"' 'No, venerable sir.' 'If, then, you do not understand that I have taught the Dhamma in this way, then why, you foolish men, knowing what, seeing what, having gone forth in this well-proclaimed Dhamma and Discipline, do you challenge each other with your knowledge, saying: "Come, monk, who will speak more, who will speak more beautifully, who will speak longer?"' Then those The bhikkhus, having fallen with their heads at the feet of the Blessed One, said this to the Blessed One: "An offense has come upon us, venerable sir, like fools, like deluded ones, like unskillful ones, we who, having gone forth in such a well-proclaimed Dhamma and Vinaya, have spoken to each other with words, saying: 'Come, bhikkhu, who will speak more?