4.
The Chapter on Same-Minded
33. "I will teach you, monks, the plane of the bad person and the plane of the good person. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the plane of the bad person? A bad person, monks, is ungrateful and unthankful. For this, monks, is known by the unvirtuous, that is to say, ingratitude and unthankfulness. This, monks, is the entire plane of the bad person, that is to say, ingratitude and unthankfulness. But a good person, monks, is grateful and thankful. For this, monks, is known by the virtuous, that is to say, gratitude and thankfulness. This, monks, is the entire plane of the good person, that is to say, gratitude and thankfulness."
34. "I say, monks, there is no easy repayment for two. Which two? Mother and father. If, monks, one were to carry one's mother on one shoulder, and one's father on the other shoulder, with a lifespan of a hundred years, living for a hundred years, and attending to them with rubbing, massaging, bathing, and shampooing. And they were to release urine and faeces right there. Even so, monks, what has been done for mother and father would not be repaid. And if, monks, one were to establish one's mother and father in sovereign lordship over this great earth abounding in the seven treasures, even so, monks, what has been done for mother and father would not be repaid. What is the reason for this? Monks, mother and father are of great service to their children, they are their nurturers, nourishers, and those who show them this world. But whoever, monks, encourages, settles, and establishes faithless parents in the accomplishment of faith, encourages, settles, and establishes immoral parents in the accomplishment of morality, encourages, settles, and establishes stingy parents in the accomplishment of generosity, encourages, settles, and establishes unwise parents in the accomplishment of wisdom - to this extent, monks, what has been done for mother and father is repaid."
35. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Pleasant talk, etc. Seated to one side, that brahmin said this to the Blessed One - "What does Master Gotama assert, what does he proclaim?" "I am one who teaches the efficacy of action, brahmin, and one who teaches the inefficacy of action." "In what way, then, is Master Gotama one who teaches the efficacy of action and one who teaches the inefficacy of action?"
"I teach the non-doing, brahmin, of bodily misconduct, verbal misconduct, mental misconduct; I teach the non-doing of various evil unwholesome mental states. And I teach the doing, brahmin, of bodily good conduct, good verbal conduct, good mental conduct; I teach the doing of various wholesome mental states. Thus, brahmin, I am one who teaches the efficacy of action and one who teaches the inefficacy of action."
"Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
36. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Anāthapiṇḍika said this to the Blessed One - "How many, venerable sir, are worthy of offerings in the world, and where should a gift be given?" "There are two, householder, worthy of offerings in the world - the trainee and the one beyond training. These, householder, are the two worthy of offerings in the world, and here a gift should be given."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
Are worthy of offerings for those who sacrifice;
They are upright in body, in speech, or in mind;
They are the field for those who sacrifice, what is given here is of great fruit."
37. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Sāriputta was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this - "I will teach you, friends, the person with internal fetters and the person with external fetters. Listen to that, pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"And what, friends, is the person with internal fetters? Here, friends, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. He, upon the body's collapse at death, is reborn in a certain order of gods. He, having passed away from there, is one who returns, one who comes back to this state of being. This is called, friends, the person with internal fetters who is one who returns, one who comes back to this state of being.
"And what, friends, is the person with external fetters? Here, friends, a monk is virtuous, he dwells restrained by the restraint of the Pātimokkha, accomplished in good conduct and lawful resort, seeing danger in the slightest faults, having accepted the training rules he trains in them. He, having attained a certain peaceful liberation of mind, dwells in it. He, upon the body's collapse at death, is reborn in a certain order of gods. He, having passed away from there, is a non-returner, one who does not come back to this state of being. This is called, friends, the person with external fetters who is a non-returner, one who does not come back to this state of being.
"Furthermore, friends, a monk is virtuous, etc. having accepted the training rules he trains in them. He is practising for disenchantment, dispassion, and cessation towards sensual pleasures only. He is practising for disenchantment, dispassion, and cessation towards existences only. He is practising for the elimination of craving. He is practising for the elimination of greed. He, upon the body's collapse at death, is reborn in a certain order of gods. He, having passed away from there, is a non-returner, one who does not come back to this state of being. This is called, friends, the person with external fetters who is a non-returner, one who does not come back to this state of being."
Then several deities of equal mind approached the Blessed One; having approached, they paid respect to the Blessed One and stood to one side. Standing to one side, those deities said this to the Blessed One - "This, venerable sir, the Venerable Sāriputta in the Eastern Park, in Migāramātā's mansion, is teaching the monks about the person with internal fetters and the person with external fetters. The assembly is delighted, venerable sir. It would be good, venerable sir, if the Blessed One would approach the Venerable Sāriputta, out of compassion." The Blessed One consented by silence. Then the Blessed One - just as a strong man might extend his bent arm or bend his extended arm, even so - having vanished from Jeta's Grove, appeared before the Venerable Sāriputta in the Eastern Park, in Migāramātā's mansion. The Blessed One sat down on the prepared seat. The Venerable Sāriputta also, having paid respect to the Blessed One, sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this:
"Here, Sāriputta, several deities of equal mind approached me; having approached, they paid respect to me and stood to one side. Standing to one side, Sāriputta, those deities said this to me - 'This, venerable sir, the Venerable Sāriputta in the Eastern Park, in Migāramātā's mansion, is teaching the monks about the person with internal fetters and the person with external fetters. The assembly is delighted, venerable sir. It would be good, venerable sir, if the Blessed One would approach the Venerable Sāriputta, out of compassion.' Now those deities, Sāriputta, being ten, being twenty, being thirty, being forty, being fifty, being sixty, stand on a space the size of the pricking of a needle-point, and they do not harm one another. Now, Sāriputta, it might occur thus - 'Surely there the mind of those deities was developed in such a way that those deities, being ten, being twenty, being thirty, being forty, being fifty, being sixty, stand on a space the size of the pricking of a needle-point and do not harm one another.' But this, Sāriputta, should not be seen thus. Right here, Sāriputta, the mind of those deities was developed in such a way that those deities, being ten, etc. do not harm one another. Therefore, Sāriputta, you should train thus - 'We will be with peaceful faculties, with peaceful mind.' Thus indeed, Sāriputta, should you train. 'For you, Sāriputta, with peaceful faculties, with peaceful mind, there will be only peaceful bodily action, peaceful verbal action, peaceful mental action. We will offer only a peaceful offering to our fellow practitioners in the holy life.' Thus indeed, Sāriputta, should you train. Lost indeed, Sāriputta, are the heterodox wandering ascetics who did not hear this exposition of the Teaching."
38. Thus have I heard - On one occasion the Venerable Mahākaccāna was dwelling at Varaṇā on the bank of the Bhaddasarī. Then the brahmin Ārāmadaṇḍa approached the Venerable Mahākaccāna; having approached, he exchanged friendly greetings with the Venerable Mahākaccāna. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Ārāmadaṇḍa said this to the Venerable Mahākaccāna - "What now, dear Kaccāna, is the cause, what is the condition, whereby those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders?" "Because of adherence to sensual lust, shackle, greed, prepossession, and holding, brahmin, those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders."
"And what, dear Kaccāna, is the cause, what is the condition, whereby ascetics quarrel with ascetics?" "Because of adherence to lust for views, shackle, greed, prepossession, and holding, brahmin, ascetics quarrel with ascetics."
"But is there, dear Kaccāna, anyone in the world who has transcended this adherence to sensual lust, shackle, greed, prepossession, and holding, and has transcended this adherence to lust for views, shackle, greed, prepossession, and holding?" "There is, brahmin, in the world one who has transcended this adherence to sensual lust, shackle, greed, prepossession, and holding, and has transcended this adherence to lust for views, shackle, greed, prepossession, and holding."
"But who is that, dear Kaccāna, in the world who has transcended this adherence to sensual lust, shackle, greed, prepossession, and holding, and has transcended this adherence to lust for views, shackle, greed, prepossession, and holding?" "There is, brahmin, in the eastern districts a city named Sāvatthī. There that Blessed One is dwelling now, the Worthy One, the One Enlightened by himself. For, brahmin, that Blessed One has transcended this adherence to sensual lust, shackle, greed, prepossession, and holding, and has transcended this adherence to lust for views, shackle, greed, prepossession, and holding."
When this was said, the brahmin Ārāmadaṇḍa, having risen from his seat, having arranged his upper robe on one shoulder, having placed his right knee on the ground, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance three times -
"Homage to that Blessed One, the Worthy One, the One Enlightened by himself, homage to that Blessed One, the Worthy One, the One Enlightened by himself, homage to that Blessed One, the Worthy One, the One Enlightened by himself. For that Blessed One has transcended this adherence to sensual lust, shackle, greed, prepossession, and holding, and has transcended this adherence to lust for views, shackle, greed, prepossession, and holding."
"Excellent, dear Kaccāna, excellent, dear Kaccāna! Just as, dear Kaccāna, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by the Venerable Kaccāna in many ways. I, dear Kaccāna, go for refuge to that Master Gotama, to the Teaching, and to the Community of monks. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for life."
39. On one occasion the Venerable Mahākaccāna was dwelling at Madhurā in the Gundā Grove. Then the brahmin Kandarāyana approached the Venerable Mahākaccāna; having approached, together with the Venerable Mahākaccāna, etc. Seated to one side, the brahmin Kandarāyana said this to the Venerable Mahākaccāna - "I have heard this, dear Kaccāna, 'The ascetic Kaccāna does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat.' Is this true, dear Kaccāna? For indeed the Venerable Kaccāna does not pay respect to brahmins who are old, aged, elderly, who have traversed the span of life, who have reached advanced years, or rise up for them or invite them with a seat. This, dear Kaccāna, is not proper."
"There is, brahmin, the ground of the senior and the ground of the junior declared by that Blessed One, who knows and sees, the Worthy One, the One Enlightened by himself. Even if, brahmin, one is old, eighty or ninety or a hundred years old by birth, and he consumes sensual pleasures, dwells in the midst of sensual pleasures, is burnt by the fever of sensual passion, is consumed by sensual thoughts, is zealous in the quest for sensual pleasures. Then he, being foolish, goes by the term 'not an elder.' Even if, brahmin, one is young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life. And he does not consume sensual pleasures, does not dwell in the midst of sensual pleasures, is not burnt by the fever of sensual passion, is not consumed by sensual thoughts, is not zealous in the quest for sensual pleasures. Then he, being wise, goes by the term 'an elder.'"
When this was said, the brahmin Kandarāyana, having risen from his seat, having arranged his upper robe on one shoulder, paid respect with his head at the feet of the hundred young monks - "The sirs are seniors, established on the ground of the senior. We are juniors, established on the ground of the junior."
"Excellent, dear Kaccāna, etc. May the Venerable Kaccāna remember me as a lay follower who has gone for refuge from this day forth for life."
40. "At the time, monks, when thieves are powerful, kings at that time are weak. At that time, monks, it is not comfortable for the king to go out or to go forth or to make arrangements in the border regions. For brahmins and householders too, at that time it is not comfortable to go out or to go forth or to examine external activities. Just so, monks, at the time when evil monks are powerful, well-behaved monks at that time are weak. At that time, monks, well-behaved monks, having become silent, remain silent in the midst of the Community, keeping still, or they dwell in the border regions. This, monks, is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans.
"At the time, monks, when kings are powerful, thieves at that time are weak. At that time, monks, it is comfortable for the king to go out or to go forth or to make arrangements in the border regions. For brahmins and householders too, at that time it is comfortable to go out or to go forth or to examine external activities. Just so, monks, at the time when well-behaved monks are powerful, evil monks at that time are weak. At that time, monks, evil monks, having become silent, remain silent in the midst of the Community, keeping still, or else they depart to wherever. This, monks, is for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of gods and humans."
41. "I do not praise wrong practice of two, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised wrongly, because of wrong practice, is not one who fulfils the true method, the wholesome teaching.
"I praise right practice of two, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised rightly, because of right practice, is one who fulfils the true method, the wholesome teaching."
42. "Those monks, monks, who through misapprehended discourses with phrasing that resembles the original, obstruct the meaning and the Teaching - those monks, monks, are practising for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. And those monks, monks, generate much demerit, and they cause this Good Teaching to disappear.
"Those monks, monks, who through rightly apprehended discourses with phrasing that resembles the original, are in accordance with the meaning and the Teaching - those monks, monks, are practising for the welfare of many people, for the happiness of many people, for the good, welfare, and happiness of gods and humans. And those monks, monks, generate much merit, and they establish this Good Teaching."
The Chapter on Even Mind is the fourth.