Reading guide
A simile drawn from ordinary caution
The moon image is immediately followed by something more mundane and visceral: looking down at an old well or a sheer cliff, the body instinctively pulling back — grounding an abstract virtue in a physical reflex everyone has felt.
A gesture used as a teaching tool
Rather than only explaining non-attachment verbally, the Buddha waves his hand through open air, letting the mendicants see directly that it isn't caught or held by anything — a rare moment where a physical demonstration substitutes for further argument.
Equanimity extended to other people's gains, not just one's own
The formula “may those who want things get them, may those who want merit make merit” asks for something more demanding than simple non-attachment: being just as pleased by someone else's good fortune as by one's own.
Two different questions, the same deferral pattern
Both times the Buddha asks the assembly a question, the mendicants respond identically — deferring entirely to him as their guide and refuge — before he answers and then confirms Kassapa already embodies the answer.
Motive as the deciding factor in teaching itself
The distinction between pure and impure teaching turns entirely on the teacher's internal wish — wanting the audience's approval versus wanting their genuine understanding — not on the content or eloquence of the teaching itself.
Key terms
The text
§1At Sāvatthī. “Mendicants, you should approach families like the moon: withdrawn in body and mind, ever the newcomer, and never rude.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 In the same way, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude.
§2Kassapa approaches families like the moon: withdrawn in body and mind, ever the newcomer, and never rude. What do you think, mendicants? What kind of mendicant is worthy of approaching families?” “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.”
§3Then the Buddha waved his hand in space. “Mendicants, this hand is not stuck or held or caught in space. 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.
§4When 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.
§5What do you think, mendicants? What kind of mendicant’s teaching is pure, and what kind is impure?” “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.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:
§6“Whoever teaches Dhamma 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.’ Such a mendicant’s teaching is impure.
§7Whoever 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.
§8Kassapa 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.’ Thus he teaches others because of the clear rightness of the teaching, out of sympathy, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.