“Bhikkhus, I will teach you the plane of the bad person and the plane of the good person. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what is the plane of the bad person? A bad person is ungrateful and unthankful. For ingratitude and unthankfulness are extolled by the bad. Ingratitude and unthankfulness belong entirely to the plane of the bad person.
“And what is the plane of the good person? A good person is grateful and thankful. For gratitude and thankfulness are extolled by the good. Gratitude and thankfulness belong entirely to the plane of the good person.”
“Bhikkhus, there are two persons that cannot easily be repaid. What two? One’s mother and father.
“Even if one should carry about one’s mother on one shoulder and one’s father on the other, and [while doing so] should have a life span of a hundred years, live for a hundred years; and if one should attend to them by anointing them with balms, by massaging, bathing, and rubbing their limbs, and they even void their urine and excrement there, one still would not have done enough for one’s parents, nor would one have repaid them. Even if one were to establish one’s parents as the supreme lords and rulers over this great earth abounding in the seven treasures, one still would not have done enough for one’s parents, nor would one have repaid them. For what reason? Parents are of great help to their children; they bring them up, feed them, and show them the world.
“But, bhikkhus, if, when one’s parents lack faith, one encourages, settles, and establishes them in faith; if, when one’s parents are immoral, one encourages, settles, and establishes them in virtuous behavior; if, when one’s parents are miserly, one encourages, settles, and establishes them in generosity; if, when one’s parents are unwise, one encourages, settles, and establishes them in wisdom: in such a way, one has done enough for one’s parents, repaid them, and done more than enough for them.”
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “What does Master Gotama assert, what does he declare?”
“Brahmin, I assert a doctrine of deeds and a doctrine of non-doing.”
“But in what way does Master Gotama assert a doctrine of deeds and a doctrine of non-doing?”
“I assert non-doing with regard to bodily, verbal, and mental misconduct; I assert non-doing with regard to the numerous kinds of bad unwholesome qualities. I assert doing with regard to good bodily, verbal, and mental conduct; I assert doing with regard to the numerous kinds of wholesome qualities. It is in this way, brahmin, that I assert a doctrine of deeds and a doctrine of non-doing.”
“Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”
Then the householder Anāthapiṇḍika approached the Blessed One, [63] paid homage to him, sat down to one side, and said to him:
“Who in the world, Bhante, is worthy of offerings, and where is a gift to be given?”
“There are, householder, two in the world worthy of offerings: the trainee and the one beyond training. These are the two in the world worthy of offerings and a gift is to be given to them.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
“In this world the trainee and one beyond training
are worthy of the gifts of those practicing charity;
upright in body, speech, and mind,
they are the field for those practicing charity;
what is given to them brings great fruit.”
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Venerable Sāriputta was dwelling at Sāvatthī in Migāramātā’s Mansion in the Eastern Park. There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, I will teach you about the person fettered internally and the person fettered externally. Listen and attend closely. I will speak.”
“Yes, friend,” those bhikkhus replied. The Venerable Sāriputta said this:
“And who, friends, is the person fettered internally? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. With the breakup of the body, after death, he is reborn in a certain order of devas. Passing away from there, he is a returner, one who returns to this state of being. This is called the person fettered internally, who is a returner, one who returns to this state of being.
“And who, friends, is the person fettered externally? Here, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them. Having entered upon a certain peaceful liberation of mind, he dwells in it. With the breakup of the body, after death, he is reborn in a certain order of devas. Passing away from there, he is a non-returner, one who does not return to this state of being. This is called the person fettered externally, who is a nonreturner, one who does not return to this state of being.
“Again, friends, a bhikkhu is virtuous... Having undertaken the training rules, he trains in them. He is practicing for disenchantment with sensual pleasures, dispassion toward them, and for their cessation. He is practicing for disenchantment with states of existence, for dispassion toward them, and for their cessation. He is practicing for the destruction of craving. He is practicing for the destruction of greed. With the breakup of the body, after death, he is reborn in a certain order of devas. Passing away from there, he is a non-returner, one who does not return to this state of being. This is called a person fettered externally, who is a non-returner, one who does not return to this state of being.”
Then a number of same-minded deities approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, at Migāramātā’s Mansion in the Eastern Park, Venerable Sāriputta is teaching the bhikkhus about the person fettered internally and the person fettered externally. The assembly is thrilled. It would be good, Bhante, if the Blessed One would approach the Venerable Sāriputta out of compassion.” The Blessed One consented by silence.
Then, just as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared at Migāramātā’s Mansion in the Eastern Park in the presence of the Venerable Sāriputta. He sat down in the seat that was prepared. The Venerable Sāriputta paid homage to the Blessed One and sat down to one side. The Blessed One then said to the Venerable Sāriputta:
“Here, Sāriputta, a number of same-minded deities approached me, paid homage to me, stood to one side, and said: ‘Bhante, at Migāramātā’s Mansion in the Eastern Park, Venerable Sāriputta is teaching the bhikkhus about the person fettered internally and the person fettered externally. The assembly is thrilled. It would be good, Bhante, if the Blessed One would approach the Venerable Sāriputta out of compassion.’
“Those deities—ten, twenty, thirty, forty, fifty, and even sixty in number—stand in an area even as small as the tip of an awl yet do not encroach upon one another. It may be, Sāriputta, that you think: ‘Surely, it was there that those deities developed their minds in such a way that ten ... and even sixty in number stand in an area even as small as the tip of an awl yet do not encroach upon one another.’ But this should not be regarded in such a way. Rather, it was right here that those deities developed their minds in such a way that ten ... and even sixty in number stand in an area even as small as the tip of an awl yet do not encroach upon one another.
“Therefore, Sāriputta, you should train yourselves thus: ‘We will have peaceful sense faculties and peaceful minds.’ It is in such a way that you should train yourselves. When you have peaceful sense faculties and peaceful minds, your bodily action will be peaceful, your verbal action will be peaceful, and your mental action will be peaceful. [Thinking:] ‘We will offer only peaceful service to our fellow monks,’ it is in such a way, Sāriputta, that you should train yourselves. Sāriputta, those wanderers of other sects are lost who did not get to hear this exposition of the Dhamma.”
Thus have I heard. On one occasion the Venerable Mahā Kaccāna was dwelling at Varaṇā on a bank of the Kaddama Lake. Then the brahmin Ārāmadaṇḍa approached the Venerable Mahā Kaccāna and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: “Why is it, Master Kaccāna, that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders?”
“It is, brahmin, because of adherence to lust for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], that khattiyas fight with khattiyas, brahmins with brahmins, and householders with householders.”
“Why is it, Master Kaccāna, that ascetics fight with ascetics?”
“It is, brahmin, because of adherence to lust for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], that ascetics fight with ascetics.”
“Is there then anyone in the world who has overcome this adherence to lust for sensual pleasures ... holding firmly [to it], and this adherence to lust for views... holding firmly [to it]?”
“There is.”
“And who is that?”
“There is, brahmin, a town to the east called Sāvatthī. There the Blessed One, the Arahant, the Perfectly Enlightened One is now dwelling. The Blessed One has overcome this adherence to lust for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], and he has overcome this adherence to lust for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it].”
When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his upper robe over one shoulder, lowered his right knee to the ground, reverently saluted in the direction of the Blessed One, and uttered this inspired utterance three times: “Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. Indeed, that Blessed One has overcome this adherence to lust for sensual pleasures, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it], and he has overcome this adherence to lust for views, bondage [to it], fixation [on it], obsession [by it], holding firmly [to it].
“Excellent, Master Kaccāna! Excellent, Master Kaccāna! Master Kaccāna has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. Master Kaccāna, I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Kaccāna consider me a lay follower who from today has gone for refuge for life.”
On one occasion the Venerable Mahā Kaccāna was dwelling at Madhurā in Gundā’s Grove. Then the brahmin Kaṇḍarāyana approached the Venerable Mahā Kaccāna and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“I have heard, Master Kaccāna: ‘The ascetic Kaccāna does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.’ This is indeed true, for Master Kaccāna does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Kaccāna.”
“Brahmin, the Blessed One, the Arahant, the Perfectly Enlightened One, knowing and seeing, has proclaimed the stage of an elder and the stage of a youth. Even though someone is old—eighty, ninety, or a hundred years from birth—if he enjoys sensual pleasures, dwells in sensual pleasures, burns with a fever for sensual pleasures, is consumed with thoughts of sensual pleasures, is eager in the quest for sensual pleasures, then he is reckoned as a foolish [childish] elder. But even though someone is young, a youth with dark black hair, endowed with the blessing of youth, in the prime of life, if he does not enjoy sensual pleasures, does not dwell in sensual pleasures, does not burn with a fever for sensual pleasures, is not consumed with thoughts of sensual pleasures, is not eager in the quest for sensual pleasures, then he is reckoned as a wise elder.”
When this was said, the brahmin Kaṇḍarāyana rose from his seat, arranged his upper robe over one shoulder, and bowed down with his head at the feet of the young bhikkhus, [saying]: “You elders stand at the stage of an elder; we youths stand at the stage of a youth.
“Excellent, Master Kaccāna! ... [as in 2:37] ... Let Master Kaccāna consider me a lay follower who from today has gone for refuge for life.”
“Bhikkhus, when robbers are strong, kings are weak. At that time the king is not at ease when re-entering [his capital], or when going out, or when touring the outlying provinces. At that time brahmins and householders, too, are not at ease when re-entering [their towns and villages], or when going out, or when attending to work outside.
“So too, when evil bhikkhus are strong, well-behaved bhikkhus are weak. At that time the well-behaved bhikkhus sit silently in the midst of the Saṅgha or they resort to the outlying provinces. This is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings.
“Bhikkhus, when kings are strong, robbers are weak. At that time the king is at ease when re-entering [his capital], and when going out, and when touring the outlying provinces. At that time brahmins and householders, too, are at ease when reentering [their towns and villages], and when going out, and when attending to work outside.
“So too, when well-behaved bhikkhus are strong, evil bhikkhus are weak. At that time the evil bhikkhus sit silently in the midst of the Saṅgha or they depart for other regions. This is for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings.”
“Bhikkhus, I do not praise the wrong practice of two [kinds of people]: a layperson and one gone forth [into homelessness]. Whether it is a layperson or one gone forth who is practicing wrongly, because of wrong practice, they do not attain the true way, the Dhamma that is wholesome.
“Bhikkhus, I praise the right practice of two [kinds of people]: a layperson and one gone forth. Whether it is a layperson or one gone forth who is practicing rightly, because of right practice, they attain the true way, the Dhamma that is wholesome.”
“Bhikkhus, those bhikkhus who exclude the meaning and the Dhamma by means of badly acquired discourses whose phrasing is a semblance [of the correct phrasing] are acting for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of many people, of devas and human beings. These bhikkhus generate much demerit and cause the good Dhamma to disappear.
“Bhikkhus, those bhikkhus who conform to the meaning and the Dhamma with well-acquired discourses whose phrasing is not [mere] semblance are acting for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of many people, of devas and human beings. These bhikkhus generate much merit and sustain the good Dhamma.”