1On one occasion the Venerable Mahakaccana was dwelling among the people of Avanti in a forest hut at Makkarakaṭa. sn.iv.117 Then a number of brahmin youths, students of the brahmin Lohicca, while collecting firewood, approached the Venerable Mahakaccana's forest hut. Having approached, they stomped and trampled all around the hut, and in a boisterous and noisy manner they played various pranks, [n.129] Be: Seleyyakāni karonti; Se: selissakāni karontā; Ee: selissakāni karonti. Spk's explanation suggests the games were like our "leapfrog," i.e., one boy jumping over the back of another. saying: "These shaveling ascetics, menials, swarthy offspring of the Lord's feet, are honoured, respected, esteemed, worshipped, and venerated by their servile devotees." [n.130] The first four terms are a stock brahmanical denigration of ascetics. Bandhupādāpaccā alludes to the brahmin idea that Brahma created ascetics from the soles of his feet (below even the suddas, who were created from his knees, while the brahmins were created from his mouth). Spk glosses bharataka as kuṭumbikā, "landholders," though I think it is a derogatory term for the Buddhist lay supporters.

Then the Venerable Mahakaccana came out of his dwelling and said to those brahmin youths: "Don’t make any noise, boys. I will speak to you on the Dhamma." When this was said, those youths became silent. Then the Venerable Mahakaccana addressed those youths with verses:

2–3"Those men of old who excelled in virtue,
Those brahmins who recalled the ancient rules,
Their sense doors guarded, well protected,
Dwelt having vanquished wrath within.
They took delight in Dhamma and meditation, [n.131] Spk: They took delight in Dhamma, namely, in the ten courses of wholesome action, and in meditation (jhāna), i.e., in the meditations of the eight attainments.
Those brahmins who recalled the ancient rules.

4"But these have fallen, claiming ‘We recite.’
Puffed up by clan, faring unrighteously,
Overcome by anger, armed with diverse weapons,
They molest both frail and firm.

5–6"For one with sense doors unguarded
All the vows he undertakes are vain
Just like the wealth a man gains in a dream: sn.iv.118
Fasting and sleeping on the ground,
Bathing at dawn, study of the three Vedas,
Rough hides, matted locks, and dirt;
Hymns, rules and vows, austerities,
Hypocrisy, bent staffs, ablutions:
These emblems of the brahmins
Are used to increase their worldly gains. [n.132] Kata kiñcikkhabhāvanā. The exact meaning is obscure, but I translate in accordance with the gloss of Spk: āmisakiñcikkhassa vaḍḍhanatthāya katan ti attho, "done for the sake of an increase in their material possessions."

7"A mind that is well concentrated,
Clear and free from blemish,
Tender towards all sentient beings—
That is the path for attaining Brahma."

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8Then those brahmin youths, angry and displeased, approached the brahmin Lohicca and told him: "See now, sir, you should know that the ascetic Mahakaccana categorically denigrates and scorns the hymns of the brahmins."

When this was said, the brahmin Lohicca was angry and displeased. But then it occurred to him: "It is not proper for me to abuse and revile the ascetic Mahakaccana solely on the basis of what I have heard from these youths. Let me approach him and inquire."

9Then the brahmin Lohicca, together with those brahmin youths, approached the Venerable Mahakaccana. sn.iv.119 He exchanged greetings with the Venerable Mahakaccana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him: "Master Kaccāna, did a number of brahmin youths, my students, come this way while collecting firewood?"

"They did, brahmin."

"Did Master Kaccāna have any conversation with them?"

"I did have a conversation with them, brahmin."

"What kind of conversation did you have with them, Master Kaccāna?"

"The conversation I had with those youths was like this:

10"‘Those men of old who excelled in virtue,
Those brahmins who recalled the ancient rules, …
Tender towards all sentient beings—
That is the path for attaining Brahma.’

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11Such was the conversation that I had with those youths."

12"Master Kaccāna said ‘with sense doors unguarded.’ In what way, Master Kaccāna, is one ‘with sense doors unguarded’?"

"Here, brahmin, having seen a form with the eye, someone is intent upon a pleasing form and repelled by a displeasing form. [n.133] One is intent upon (adhimuccati) an object by way of greed, repelled by it (byāpajjati) by way of ill will or aversion. He dwells without having set up mindfulness of the body, with a limited mind, sn.iv.120 and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, someone is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body … cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors unguarded.’"

"It is wonderful, Master Kaccāna! It is amazing, Master Kaccāna! How Master Kaccāna has declared one whose sense doors are actually unguarded to be one ‘with sense doors unguarded’!

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13But Master Kaccāna said ‘with sense doors guarded.’ In what way, Master Kaccāna, is one ‘with sense doors guarded’?"

"Here, brahmin, having seen a form with the eye, someone is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, someone is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body … cease without remainder. It is in such a way, brahmin, that one is ‘with sense doors guarded.’"

14"It is wonderful, Master Kaccāna! It is amazing, Master Kaccāna! sn.iv.121 How Master Kaccāna has declared one whose sense doors are actually guarded to be one ‘with sense doors guarded’! Magnificent, Master Kaccāna! Magnificent, Master Kaccāna! The Dhamma has been made clear in many ways by Master Kaccāna … (as in §127) … From today let Master Kaccāna remember me as a lay follower who has gone for refuge for life.

"Let Master Kaccāna approach the Lohicca family just as he approaches the families of the lay followers in Makkarakaṭa. The brahmin youths and maidens there will pay homage to Master Kaccāna, they will stand up for him out of respect, they will offer him a seat and water, and that will lead to their welfare and happiness for a long time."

1Ekaṁ samayaṁ āyasmā mahākaccāno avantīsu vihārati makkarakate araññakuṭikāyaṁ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti: "ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṁ bharatakānaṁ sakkatā garukatā mānitā pūjitā apacitā"ti.

Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca: "mā māṇavakā saddamakattha; dhammaṁ vo bhāsissāmī"ti. Evaṁ vutte, te māṇavakā tuṇhī ahesuṁ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi:

2"Sīluttamā pubbatarā ahesuṁ,
Te brāhmaṇā ye purāṇaṁ saranti;
Guttāni dvārāni surakkhitāni,
Ahesuṁ tesaṁ abhibhuyya kodhaṁ.

3Dhamme ca jhāne ca ratā ahesuṁ,
Te brāhmaṇā ye purāṇaṁ saranti.

4Ime ca vokkamma japāmaseti,
Gottena mattā visamaṁ caranti;
Kodhābhibhūtā puthuattadaṇḍā,
Virajjamānā sataṇhātaṇhesu.

5Aguttadvārassa bhavanti moghā,
Supineva laddhaṁ purisassa vittaṁ;
Anāsakā thaṇḍilasāyikā ca,
Pāto sinānañca tayo ca vedā.

6Kharājinaṁ jaṭāpaṅko,
mantā sīlabbataṁ tapo;
Kuhanā vaṅkadaṇḍā ca,
udakācamanāni ca;
Vaṇṇā ete brāhmaṇānaṁ,
katā kiñcikkhabhāvanā.

7Cittañca susamāhitaṁ,
vippasannamanāvilaṁ;
Akhilaṁ sabbabhūtesu,
so maggo brahmapattiyā"ti.

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8Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavocuṁ: "yagghe bhavaṁ jāneyya, samaṇo mahākaccāno brāhmaṇānaṁ mante ekaṁsena apavadati, paṭikkosatī"ti?

Evaṁ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi: "na kho pana metaṁ patirūpaṁ yohaṁ aññadatthu māṇavakānaṁyeva sutvā samaṇaṁ mahākaccānaṁ akkoseyyaṁ paribhāseyyaṁ. Yannūnāhaṁ upasaṅkamitvā puccheyyan"ti.

9Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṁ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho lohicco brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca: "āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā"ti?

"Āgamaṁsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā"ti.

"Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṁ kocideva kathāsallāpo"ti?

"Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ kocideva kathāsallāpo"ti.

"Yathā kathaṁ pana bhoto kaccānassa tehi māṇavakehi saddhiṁ ahosi kathāsallāpo"ti?

"Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo:

10‘Sīluttamā pubbatarā ahesuṁ,
Te brāhmaṇā ye purāṇaṁ saranti;
… pe …
Akhilaṁ sabbabhūtesu,
So maggo brahmapattiyā’ti.

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11Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo"ti.

12"‘Aguttadvāro’ti bhavaṁ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī"ti?

"Idha, brāhmaṇa, ekacco cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca vihārati, parittacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca vihārati, parittacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṁ kho, brāhmaṇa, aguttadvāro hotī"ti.

"Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. Yāvañcidaṁ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.

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13‘Guttadvāro’ti bhavaṁ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī"ti?

"Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca vihārati, appamāṇacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca vihārati, appamāṇacetaso tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṁ kho, brāhmaṇa, guttadvāro hotī"ti.

14"Acchariyaṁ, bho kaccāna, abbhutaṁ, bho kaccāna. Yāvañcidaṁ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṁ, bho kaccāna; abhikkantaṁ, bho kaccāna. Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho kaccāna, taṁ bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

Yathā ca bhavaṁ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṁ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṁ kaccānaṁ abhivādessanti paccuṭṭhissanti āsanaṁ vā udakaṁ vā dassanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā"ti.

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Navamaṁ.