English
” “Indeed, Brahmin, because of attachment, binding, entanglement, obsession, and clinging to views, ascetics dispute with ascetics.” “But is there, good Kaccana, anyone in the world who has overcome this attachment, binding, entanglement, obsession, and clinging to sensual desire, and has overcome this attachment, binding, entanglement, obsession, and clinging to views?” “There is, Brahmin, in the world, one who has overcome this attachment, binding, entanglement, obsession, and clinging to sensual desire, and has overcome this attachment, binding, entanglement, obsession, and clinging to views.” “But who is that one, good Kaccana, in the world, who has overcome this attachment, binding, entanglement, obsession, and clinging to sensual desire, and has overcome this attachment, binding, entanglement, obsession, and clinging to views?” “There is, Brahmin, in the eastern countries, a city named Savatthi. There, at present, dwells the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Indeed, Brahmin, that Blessed One has overcome this attachment, binding, entanglement, obsession, and clinging to sensual desire, and has overcome this attachment, binding, entanglement, obsession, and clinging to views.” When this was said, the Brahmin Ārāmadaṇḍa rose from his seat, arranged his upper robe over one shoulder, knelt down on his right knee on the ground, and, facing the Blessed One, raised his hands in añjali, and three times uttered this exclamation: Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One! He, homage to that Blessed One, the Arahant, the Fully Self-Awakened One. For that Blessed One has transcended this infatuation, binding, entanglement, obsession, and clinging to sensual desire; and has transcended this infatuation, binding, entanglement, obsession, and clinging to views. Excellent, good Kaccāna, excellent, good Kaccāna! Just as, good Kaccāna, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness— ‘those with eyes will see forms’— even so has the Dhamma been made clear by Master Kaccāna in many ways. I go for refuge, good Kaccāna, to that Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. May Master Kaccāna remember me as a lay follower, who has gone for refuge from this day forth, for as long as life lasts. 39. At one time, the Venerable Mahākaccāna was staying in Madhurā, in the Gundāvana. Then the brahmin Kandarāyana approached the Venerable Mahākaccāna; having approached and exchanged greetings with the Venerable Mahākaccāna… (the usual polite conversation)… The brahmin Kandarāyana, having sat down to one side, said to the Venerable Mahākaccāna: “I have heard this, good Kaccāna: ‘The recluse Kaccāna does not greet, or rise up for, or invite to a seat, brahmins who are old, venerable, aged, advanced in years, and come to the last stage of life.’ Is this, good Kaccāna, truly so? For Master Kaccāna does not greet, or rise up for, or invite to a seat, brahmins who are old, venerable, aged, advanced in years, and come to the last stage of life. This, good Kaccāna, is not proper at all.” “There is, brahmin, by that Blessed One, the Knower, the Seer, the Arahant, the Fully Self-Awakened One, a stage of old age declared, and a stage of youth. Even if, brahmin, one is old, eighty or ninety or a hundred years old by birth, and he enjoys sensual pleasures, dwells in the midst of sensual pleasures, is consumed by the fever of sensual pleasures, is consumed by excessive thoughts of sensual pleasure, is eager in the search for sensual pleasure. Then that fool is not reckoned as an elder. Even if, brahmin, he is young, with jet-black hair, endowed with a fine youth, in the prime of life. But if he does not indulge in sensual pleasures, does not dwell amidst sensual pleasures, is not tormented by the fever of sensual pleasures, is not consumed by thoughts of sensual pleasure, is not eager in the search for sensual pleasure. Then that wise one is reckoned as an elder." When this was said, the brahmin Kandarāyano rose from his seat, arranged his upper robe over one shoulder, and bowed his head at the feet of a hundred young monks, saying: "You sirs are elders, standing on the ground of eldership. We are young, standing on the ground of youth." "Excellent, good Kaccāna... May Venerable Kaccāna remember me as a lay follower who has gone for refuge for life, from this day forth." 40. "Monks, at whatever time thieves are strong, kings are weak at that time. Monks, at that time it is not easy for a king to go forth or to come back, or to inspect the border regions. For brahmins and householders too, at that time it is not easy to go forth or to come back, or to oversee their external affairs. In the same way, monks, at whatever time evil monks are strong, virtuous monks are weak at that time. Monks, at that time, virtuous monks remain silent, silent indeed, in the midst of the Sangha, or they dwell in the border regions. This, monks, is for the harm of many people, for the unhappiness of many people, for the disadvantage, harm, and suffering of many people, of devas and humans. "Monks, at whatever time kings are strong, thieves are weak at that time. Monks, at that time it is easy for a king to go out or to go forth, or to travel in border regions. For brahmins and householders too, at that time, it is easy to go out or to go forth, or to attend to their external affairs. Just so, bhikkhus, when virtuous bhikkhus are strong, evil bhikkhus at that time are weak. At that time, bhikkhus, evil bhikkhus, being silent, remain silent in the midst of the Saṅgha, or they depart to wherever they may go. This, bhikkhus, is for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of many people, of devas and humans. 41. Bhikkhus, I do not praise the wrong practice of two kinds of people: of a householder or of one gone forth. A householder or one gone forth, bhikkhus, who is wrongly practicing, because of wrong practice, does not attain the method, the Dhamma, the wholesome. Bhikkhus, I praise the right practice of two kinds of people: of a householder or of one gone forth. A householder or one gone forth, bhikkhus, who is rightly practicing, because of right practice, attains the method, the Dhamma, the wholesome. 42. Those bhikkhus, bhikkhus, who, by ill-grasped discourses, with words resembling the true meaning, oppose the meaning and the Dhamma— those bhikkhus, bhikkhus, practice for the harm of many people, for the unhappiness of many people, for the non-benefit, harm, and suffering of many people, of devas and humans. And those bhikkhus, bhikkhus, produce much demerit; they cause this true Dhamma to disappear. Those bhikkhus, bhikkhus, who, by well-grasped discourses, with words resembling the true meaning, are in accord with the meaning and the Dhamma— those bhikkhus, bhikkhus, practice for the welfare of many people, for the happiness of many people, for the benefit, welfare, and happiness of many people, of devas and humans. And those bhikkhus, bhikkhus, produce much merit; they establish this true Dhamma. The Fourth Chapter on Equanimity.