Like the Moon

At Sāvatthī.

Sāvatthiyaṁ viharati.

At Sāvatthī.

Sāvatthiyaṁ viharati.

At Sāvatthī. Sāvatthiyaṁ viharati.

“Mendicants, you should approach families like the moon: withdrawn in body and mind, ever the newcomer, and never rude. Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. They’d withdraw their body and mind. In the same way, you should approach families like the moon:*This passage is quoted in Mil 7.4.7:5.4. Otherwise, it is unique in the canon. withdrawn in body and mind, always the newcomer, and never rude.

“Candūpamā, bhikkhave, kulāni upasaṅkamatha— apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.*appagabbhā → appagabbā (mr) Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā— apakasseva kāyaṁ, apakassa cittaṁ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha— apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.

“Mendicants, you should approach families like the moon:

“Candūpamā, bhikkhave, kulāni upasaṅkamatha—

withdrawn in body and mind, ever the newcomer, and never rude.

apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.*

Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland.

Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā—

They’d withdraw their body and mind.

apakasseva kāyaṁ, apakassa cittaṁ;

In the same way, you should approach families like the moon:*

evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha—

withdrawn in body and mind, always the newcomer, and never rude.

apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.

“Mendicants, you should approach families like the moon: “Candūpamā, bhikkhave, kulāni upasaṅkamatha—withdrawn in body and mind, ever the newcomer, and never rude. apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.*appagabbhā → appagabbā (mr)Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. Seyyathāpi, bhikkhave, puriso jarudapānaṁ vā olokeyya pabbatavisamaṁ vā nadīviduggaṁ vā—They’d withdraw their body and mind. apakasseva kāyaṁ, apakassa cittaṁ; In the same way, you should approach families like the moon:*This passage is quoted in Mil 7.4.7:5.4. Otherwise, it is unique in the canon.evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha—withdrawn in body and mind, always the newcomer, and never rude. apakasseva kāyaṁ, apakassa cittaṁ, niccanavakā kulesu appagabbhā.

Kassapa approaches families like the moon: withdrawn in body and mind, ever the newcomer, and never rude.

Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati— apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.

Kassapa approaches families like the moon:

Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati—

withdrawn in body and mind, ever the newcomer, and never rude.

apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.

Kassapa approaches families like the moon: Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati—withdrawn in body and mind, ever the newcomer, and never rude. apakasseva kāyaṁ, apakassa cittaṁ, niccanavako kulesu appagabbho.

What do you think, mendicants? What kind of mendicant is worthy of approaching families?”

Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpo bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario arahati kulāni upasaṅkamitun”ti?

What do you think, mendicants?

Taṁ kiṁ maññatha, bhikkhave,

What kind of mendicant is worthy of approaching families?”

kathaṁrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?

What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What kind of mendicant is worthy of approaching families?” kathaṁrūpo bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario arahati kulāni upasaṅkamitun”ti?

“Our teachings are rooted in the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Bhagavaṁmūlakā no, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Our teachings are rooted in the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Bhagavaṁmūlakā no, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

Then the Buddha waved his hand in space.

Atha kho bhagavā ākāse pāṇiṁ cālesi.

Then the Buddha waved his hand in space.

Atha kho bhagavā ākāse pāṇiṁ cālesi.

Then the Buddha waved his hand in space. Atha kho bhagavā ākāse pāṇiṁ cālesi.

“Mendicants, this hand is not stuck or held or caught in space.*This is another unique image. In the same way, when approaching families, a mendicant’s mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ They’re just as pleased and happy when others get something as they are when they get something. This kind of mendicant is worthy of approaching families.

“Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano; evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.

“Mendicants, this hand is not stuck or held or caught in space.*

“Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati;

In the same way, when approaching families, a mendicant’s mind is not stuck or held or caught, thinking:

evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati:

‘May those who want material things get them, and may those who want merit make merits!’

‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;

They’re just as pleased and happy when others get something as they are when they get something.

yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano;

This kind of mendicant is worthy of approaching families.

evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.

“Mendicants, this hand is not stuck or held or caught in space.*This is another unique image.“Seyyathāpi, bhikkhave, ayaṁ ākāse pāṇi na sajjati na gayhati na bajjhati; In the same way, when approaching families, a mendicant’s mind is not stuck or held or caught, thinking: evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘May those who want material things get them, and may those who want merit make merits!’ ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; They’re just as pleased and happy when others get something as they are when they get something. yathāsakena lābhena attamano hoti sumano, evaṁ paresaṁ lābhena attamano hoti sumano; This kind of mendicant is worthy of approaching families. evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṁ.

When Kassapa approaches families, his mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ He’s just as pleased and happy when others get something as he is when he gets something.

Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṁ paresaṁ lābhena attamano hoti sumano.

When Kassapa approaches families, his mind is not stuck or held or caught, thinking:

Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati:

‘May those who want material things get them, and may those who want merit make merits!’

‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;

He’s just as pleased and happy when others get something as he is when he gets something.

yathāsakena lābhena attamano hoti sumano;

evaṁ paresaṁ lābhena attamano hoti sumano.

When Kassapa approaches families, his mind is not stuck or held or caught, thinking: Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: ‘May those who want material things get them, and may those who want merit make merits!’ ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; He’s just as pleased and happy when others get something as he is when he gets something. yathāsakena lābhena attamano hoti sumano; evaṁ paresaṁ lābhena attamano hoti sumano.

What do you think, mendicants? What kind of mendicant’s teaching is pure, and what kind is impure?”

Taṁ kiṁ maññatha, bhikkhave, kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?

What do you think, mendicants?

Taṁ kiṁ maññatha, bhikkhave,

What kind of mendicant’s teaching is pure, and what kind is impure?”

kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?

What do you think, mendicants? Taṁ kiṁ maññatha, bhikkhave, What kind of mendicant’s teaching is pure, and what kind is impure?” kathaṁrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṁrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.” “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. The Buddha said this:

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

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

“Whoever teaches DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario to others with the thought: ‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’*Compare MN 5:17.2. Such a mendicant’s teaching is impure.

“Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti; evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.

“Whoever teaches Dhamma to others with the thought:

“Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti:

‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’*

‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti;

Such a mendicant’s teaching is impure.

evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.

“Whoever teaches DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario to others with the thought: “Yo hi koci, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’*Compare MN 5:17.2.‘aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ pasīdeyyuṁ, pasannā ca me pasannākāraṁ kareyyun’ti; Such a mendicant’s teaching is impure. evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.

Whoever teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ So they teach others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. Such a mendicant’s teaching is pure.

Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhīti.*viññūhīti → viññūhi (?) Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti.*anuddayaṁ → anudayaṁ (sya-all, pts1ed, pts2ed) Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.

Whoever teaches Dhamma to others with the thought:

Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti.*

Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’

Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.

So they teach others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy.

Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti.*

Such a mendicant’s teaching is pure.

Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.

Whoever teaches Dhamma to others with the thought: Yo ca kho, bhikkhave, bhikkhu evaṁcitto paresaṁ dhammaṁ deseti: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. ‘svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhīti.*viññūhīti → viññūhi (?)Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. So they teach others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti.*anuddayaṁ → anudayaṁ (sya-all, pts1ed, pts2ed)Such a mendicant’s teaching is pure. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.

Kassapa teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’

Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.

Kassapa teaches Dhamma to others with the thought:

Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti.

Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’

Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.

Kassapa teaches Dhamma to others with the thought: Kassapo, bhikkhave, evaṁcitto paresaṁ dhammaṁ deseti: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ Aho vata me dhammaṁ suṇeyyuṁ, sutvā ca pana dhammaṁ ājāneyyuṁ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.

Thus he teaches others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.

Thus he teaches others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy.

Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti.

I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.

Thus he teaches others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. Iti dhammasudhammataṁ paṭicca paresaṁ dhammaṁ deseti, kāruññaṁ paṭicca anuddayaṁ paṭicca anukampaṁ upādāya paresaṁ dhammaṁ deseti. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.” Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.

Tatiyaṁ.

Linked Discourses

1. The Chapter with Kassapa

Saṁyutta Nikāya

1. Kassapavagga

Linked Discourses

1. The Chapter with Kassapa

Saṁyutta Nikāya

1. Kassapavagga