1There the Blessed One addressed the bhikkhus with reference to the bhikkhu Kalandaka: [n.2105] This is the name in Ce. Ee reads kālakaṁ, which could also be taken as a proper name. But Be has kālakataṁ, which means "one who has died." "Bhikkhus!"

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"Venerable sir!" those bhikkhus replied.

The Blessed One said this:

2(1) "Here, a bhikkhu is a maker of disciplinary issues and he does not speak in praise of the settlement of disciplinary issues. When a bhikkhu is a maker of disciplinary issues and does not speak in praise of the settlement of disciplinary issues, this is a quality that does not lead to affection, respect, esteem, accord, or unity. [n.2106] Ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. Mp glosses na sāmaññāya with na samaṇadhammabhāvāya "nor to the state (or duty) of an ascetic." Mp obviously takes sāmañña to be derived from samaṇa. However, the word sāmaññā is also an abstract noun from samāna, meaning "the same" or "similar," and I believe this is the sense intended here. I translate it as "accord," which agrees well with the next word, ekībhāvāya. See too AN8.2, n. 1623. Mp does not gloss bhāvanāya, but in commenting on AN8.2 it allows two alternatives, "meditative development" and "esteem for virtues." In this context I have taken the latter to be intended. A Chinese parallel, MĀ 94, at T I 576a23–25, has for bhāvanāya , "nor to meditative development"; and for sāmaññā, , "nor to obtaining the ascetic state." Despite this agreement between Mp and MĀ 94, I still think it possible that the words were misunderstood at an early period and prefer my rendering.

3(2) "Again, a bhikkhu does not desire training and he does not speak in praise of undertaking the training. When a bhikkhu does not desire training … this, too, is a quality that does not lead to … unity.

4(3) "Again, a bhikkhu has evil desires and he does not speak in praise of the removal of desire. When a bhikkhu has evil desires … this, too, is a quality that does not lead to … unity.

5(4) "Again, a bhikkhu is prone to anger and he does not speak in praise of the removal of anger. When a bhikkhu is prone to anger … this, too, is a quality that does not lead to … unity.

6(5) "Again, a bhikkhu is one who denigrates others and he does not speak in praise of the removal of denigration. When a bhikkhu is one who denigrates … this, too, is a quality that does not lead to … unity.

7(6) "Again, a bhikkhu is crafty and he does not speak in praise of the removal of craftiness. When a bhikkhu is crafty … this, too, is a quality that does not lead to … unity.

8(7) "Again, a bhikkhu is deceitful and he does not speak in praise of the removal of deceitfulness. When a bhikkhu is deceitful … this, too, is a quality that does not lead to … unity.

9(8) "Again, a bhikkhu is not inclined to pay attention to teachings and he does not speak in praise of paying attention to teachings. When a bhikkhu is not inclined to pay attention to teachings … this, too, is a quality that does not lead to … unity.

10(9) "Again, a bhikkhu is not inclined to seclusion and he does not speak in praise of seclusion. When a bhikkhu is not inclined to seclusion … this, too, is a quality that does not lead to … unity.

11(10) "Again, a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality. When a bhikkhu does not show hospitality to his fellow monks and he does not speak in praise of one who shows hospitality, this, too, is a quality that does not lead to affection, respect, esteem, accord, or unity.

12"Although such a bhikkhu might wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks do not honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has not abandoned those bad unwholesome qualities.

13"Suppose a wild colt would wish: ‘Oh, if only people would assign me a thoroughbred's place, feed me a thoroughbred's food, and give me a thoroughbred's grooming!’ yet people do not assign him a thoroughbred's place, feed him a thoroughbred's food, and give him a thoroughbred's grooming. For what reason? Because wise people see that he has not abandoned his tricks, ploys, gambits, and wiles. So too, although such a bhikkhu might wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks do not honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has not abandoned those bad unwholesome qualities.

14(1) "But a bhikkhu is not a maker of disciplinary issues and he speaks in praise of the settlement of disciplinary issues. When a bhikkhu is not a maker of disciplinary issues and speaks in praise of the settlement of disciplinary issues, this is a quality that leads to affection, respect, esteem, accord, and unity.

15(2) "Again, a bhikkhu desires training and he speaks in praise of undertaking the training. When a bhikkhu desires training … this, too, is a quality that leads to … unity.

16(3) "Again, a bhikkhu has few desires and he speaks in praise of the removal of desire. When a bhikkhu has few desires … this, too, is a quality that leads to … unity.

17(4) "Again, a bhikkhu is not prone to anger and he speaks in praise of the removal of anger. When a bhikkhu is not prone to anger … this, too, is a quality that leads to … unity.

18(5) "Again, a bhikkhu is not one who denigrates others and he speaks in praise of the removal of denigration. When a bhikkhu is not one who denigrates others … this, too, is a quality that leads to … unity.

19(6) "Again, a bhikkhu is not crafty and he speaks in praise of the removal of craftiness. When a bhikkhu is not crafty … this, too, is a quality that leads to … unity.

20(7) "Again, a bhikkhu is not deceitful and he speaks in praise of the removal of deceitfulness. When a bhikkhu is not deceitful … this, too, is a quality that leads to … unity.

21(8) "Again, a bhikkhu is inclined to attend to teachings and he speaks in praise of attending to teachings. When a bhikkhu is inclined to attend to teachings … this, too, is a quality that leads to … unity.

22(9) "Again, a bhikkhu is inclined to seclusion and he speaks in praise of seclusion. When a bhikkhu is inclined to seclusion … this, too, is a quality that leads to … unity.

23(10) "Again, a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality. When a bhikkhu shows hospitality to his fellow monks and he speaks in praise of one who shows hospitality, this, too, is a quality that leads to affection, respect, esteem, accord, and unity.

24"Although such a bhikkhu might not wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has abandoned those bad unwholesome qualities.

25"Suppose an excellent thoroughbred horse would not wish: ‘Oh, if only people would assign me a thoroughbred's place, feed me a thoroughbred's food, and give me a thoroughbred's grooming!’ yet people assign him a thoroughbred's place, feed him a thoroughbred's food, and give him a thoroughbred's grooming. For what reason? Because wise people see that he has abandoned his tricks, ploys, gambits, and wiles.

26So too, although such a bhikkhu might not wish: ‘Oh, if only my fellow monks would honor, respect, esteem, and venerate me!’ yet his fellow monks honor, respect, esteem, and venerate him. For what reason? Because his wise fellow monks see that he has abandoned those bad unwholesome qualities."

1Tatra kho bhagavā kālaṅkataṁ bhikkhuṁ ārabbha bhikkhū āmantesi: "bhikkhavo"ti.

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"Bhadante"ti te bhikkhū bhagavato paccassosuṁ.

Bhagavā etadavoca:

2"Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (1)

3Puna caparaṁ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (2)

4Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (3)

5Puna caparaṁ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (4)

6Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (5)

7Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (6)

8Puna caparaṁ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (7)

9Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (8)

10Puna caparaṁ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (9)

11Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. (10)

12Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

13Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

14Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. (1)

15Puna caparaṁ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. (2)

16Puna caparaṁ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (3)

17Puna caparaṁ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (4)

18Puna caparaṁ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (5)

19Puna caparaṁ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (6)

20Puna caparaṁ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (7)

21Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (8)

22Puna caparaṁ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo … pe … ekībhāvāya saṁvattati. (9)

23Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. (10)

24Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.

25Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.

26Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: ‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. Taṁ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī"ti.

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Sattamaṁ.