Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṁ āvāsiko hoti. Now, at that time a monk called Kassapagotta was resident at Paṅkadhā. Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: Kassapagotta became quite impatient and bitter, thinking, Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking, Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha. Anupubbena yena rājagahaṁ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kassapagotto bhikkhu bhagavantaṁ etadavoca: Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened, saying: “Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: “Indeed, Kassapa, you made a mistake. Taggha taṁ → taggha tvaṁ (bj, pts1ed) " Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. That’s why I don’t praise that kind of senior mendicant. Majjhimo cepi, kassapa, bhikkhu hoti …pe… Take the case of a middle mendicant who doesn’t want to train … navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Take the case of a junior mendicant who doesn’t want to train … Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. That’s why I don’t praise that kind of junior mendicant. Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi. Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi. That’s why I praise that kind of senior mendicant. Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo …pe… Take the case of a middle mendicant who wants to train … navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi. Take the case of a junior mendicant who wants to train … Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti. That’s why I praise that kind of junior mendicant.”
Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. He had a lay follower called Gavesī who had not fulfilled all the precepts. Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. And he received the going forth, the ordination in the Buddha’s presence. Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: Alabhiṁsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alabhiṁsu upasampadaṁ. And they did receive the going forth and ordination in the Buddha’s presence.
“Kiṁ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun”ti? “But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?”
Taṁ devo pūraṇaṁ kassapaṁ payirupāsatu. Let Your Majesty pay homage to him. Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti. Hopefully in so doing your mind will find peace.” 3.1. Pūraṇakassapavāda 3.1. The Doctrine of Pūraṇa Kassapa Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ: When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, dn2 Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? dn2 So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. So I neither approved nor dismissed that statement of Pūraṇa Kassapa.
“ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya, sādhu, bhante kassapa, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti. “Honorable Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.”
“Ye te, kassapa, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena. “Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm. Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. I see some fervent mortifier who takes it easy reborn in a place of loss. Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm. Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi? Since I truly understand the coming and going, passing away and rebirth of these fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent mortifiers who live rough? Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: It’s possible that they might say: Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. And that’s how, when sensible people pursue the matter, they will mostly praise us. Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: It’s possible that they might say: Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. And that’s how, when sensible people pursue the matter, they will mostly praise us. Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: It’s possible that they might say: Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. And that’s how, when sensible people pursue the matter, they will mostly praise us. Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ. In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: It’s possible that they might say: Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. And that’s how, when sensible people pursue the matter, they will mostly praise us. Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: dakkhati → dakkhiti (bj); dākkhīti (pts1ed) Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: And what is that path? Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti. This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’” “Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. “Kassapa, someone may practice all those forms of mortification, Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. But take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. dn8 Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. dn8 Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. dn8 Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… dn8 Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. dn8 Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. dn8 “Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. “It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. But someone might practice all those forms of mortification. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: And if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. dn8 Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: dn8 Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: dn8 Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. dn8 Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. dn8 Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. dn8 Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: dn8 Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: dn8 Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. dn8 Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. dn8 “Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. “It’s typical in this world to think that it’s hard to know a true ascetic or brahmin. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. But someone might practice all those forms of mortification. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: And if it was only by just that much, only by that course of fervent mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. Yato kho → yato ca kho (bj, mr) Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.” Sākabhakkho cepi, kassapa, hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. dn8 Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: dn8 Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: dn8 Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. dn8 Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. dn8 Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. dn8 Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: dn8 Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: dn8 Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. dn8 Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. dn8 “Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… “It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … Kathañca, kassapa, bhikkhu sīlasampanno hoti? And how is a mendicant accomplished in ethics? Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. Sa kho so, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. Sa kho so → ayaṁ kho (mr) " Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti. That’s how a mendicant is accomplished in ethics. Ayaṁ kho, kassapa, sīlasampadā …pe… This, Kassapa, is that accomplishment in ethics. … Ayaṁ kho, kassapa, cittasampadā. This, Kassapa, is that accomplishment in mind. Ayaṁ kho, kassapa, paññāsampadā. This, Kassapa, is that accomplishment in wisdom. Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi. And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this. Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. There are, Kassapa, some ascetics and brahmins who teach ethics. Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior. Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. But as far as the highest noble fervent mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior. Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. There are, Kassapa, some ascetics and brahmins who teach wisdom. Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior. Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. There are, Kassapa, some ascetics and brahmins who teach freedom. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior. Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers of other religions might say: ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā. What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies.’ Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers of other religions might say: ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā. What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly.’ Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers of other religions might say: ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā. What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.’ Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. “Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. “Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: Tamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti. They’re going to see that Kassapa the Prince.” Tamete → tamenaṁ te (bj, mr); tamenaṁ (pts1ed) āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti. you to wait, as he will also go to see the ascetic Kassapa the Prince.’ “pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti. dn23 Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu; Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent. Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca: Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince, “ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī: “Master Kassapa, this is my doctrine and view: “Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; devā te na manussā”ti. “They are in the other world, Master Kassapa, and they are gods, not humans.” “Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: “There is, Master Kassapa.” “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. “Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is the method by which I prove that “Na hi so, bho kassapa, coro labheyya coraghātesu: dn23 “Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: “There is, Master Kassapa.” “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. “Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is the method by which I prove that “No hidaṁ, bho kassapa”. “No, Master Kassapa. “Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti. Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.” “atthi, bho kassapa, pariyāyo …pe… “I can.” “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, “Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is how I prove that “No hidaṁ, bho kassapa. “No, Master Kassapa. Api hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma. For I would be long dead by then. Ko panetaṁ bhoto kassapassa āroceti: But Master Kassapa, who has told you Na mayaṁ bhoto kassapassa saddahāma: I don’t believe you.” “No hidaṁ, bho kassapa. “No, Master Kassapa. Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti. dn23 Ko panetaṁ bhoto kassapassa āroceti: dn23 Na mayaṁ bhoto kassapassa saddahāma: dn23 atthi, bho kassapa, pariyāyo …pe… “I can.” “Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. “Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain. Tassa mayhaṁ, bho kassapa, evaṁ hoti— I think to myself, Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is the method by which I prove that atthi, bho kassapa, pariyāyo …pe… “I can.” “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: “Suppose they were to arrest a bandit, a criminal and present him to me, saying, Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is how I prove that “Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti. “I do, sir.” “Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti. “I was.” “No hidaṁ, bho kassapa”. “No they did not.” “atthi, bho kassapa, pariyāyo …pe… “I can.” “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: “Suppose they were to arrest a bandit, a criminal and present him to me, saying, Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is how I prove that “Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. “So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable. atthi, bho kassapa, pariyāyo …pe… “I can.” “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: “Suppose they were to arrest a bandit, a criminal and present him to me, saying, Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is how I prove that atthi, bho kassapa, pariyāyo …pe… “I can.” “Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: “Suppose they were to arrest a bandit, a criminal and present him to me, saying, Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: This is how I prove that Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: If I let go of this harmful misconception, people will say, Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: dn23 Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: dn23 Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: dn23 “Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho. “I was delighted and satisfied with your very first simile, Master Kassapa! Api cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ. Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way. Abhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa. Excellent, Master Kassapa! Excellent! Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kassapa has made the teaching clear in many ways. Esāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.” “No hidaṁ, bho kassapa”. “No, Master Kassapa.” hidaṁ → na evaṁ (sya-all, km, mr) “Evaṁ, bho kassapa”. “Yes, Master Kassapa.”
Mahākassapasutta With Mahākassapa Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi: It occurred to him, Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. Addasā kho bhagavā āyasmantaṁ mahākassapaṁ rājagahe piṇḍāya carantaṁ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. The Buddha saw him wandering for alms in the streets of the poor, the destitute, and the weavers.
Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi: It occurred to him, Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṁ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Now at that time five hundred deities were ready and eager for the chance to offer alms to Mahākassapa. Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṁ dātukāmo hoti. Now at that time Sakka, lord of Gods, wished to give alms to Mahākassapa. Addasā kho sakko devānamindo āyasmantaṁ mahākassapaṁ dūratova āgacchantaṁ. Seeing Mahākassapa coming off in the distance, Disvāna gharā nikkhamitvā paccuggantvā hatthato pattaṁ gahetvā gharaṁ pavisitvā ghaṭiyā odanaṁ uddharitvā pattaṁ pūretvā āyasmato mahākassapassa adāsi. Sakka came out of his house, greeted him, and took the bowl from his hand. He re-entered the house and filled the bowl with rice from the pot. pavisitvā → pavisetvā (mr) Atha kho āyasmato mahākassapassa etadahosi: Then it occurred to Mahākassapa, Atha kho āyasmato mahākassapassa etadahosi: It occurred to him, “Amhākampi, bhante kassapa, puññena attho; “But Honorable Kassapa, we too need merit! Atha kho sakko devānamindo āyasmantaṁ mahākassapaṁ abhivādetvā padakkhiṇaṁ katvā vehāsaṁ abbhuggantvā ākāse antalikkhe tikkhattuṁ udānaṁ udānesi: Then Sakka bowed and respectfully circled Mahākassapa, keeping him on his right. Then he rose into the air and, sitting cross-legged in the sky, expressed this heartfelt sentiment three times:
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca: Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa the Prince, stood to one side, and said:
so ca kho sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. But he’s not honored, respected, revered, venerated, and esteemed by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi: Then one of his disciples made a noise, “mā bhonto pūraṇaṁ kassapaṁ etamatthaṁ pucchittha; “My good sirs, don’t ask Pūraṇa Kassapa about that. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṁ āropetvā apakkantā: Indeed, many of his disciples have left him after refuting his doctrine: Iti pūraṇo kassapo sāvakānaṁ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṁ kassapaṁ sāvakā sakkatvā garuṁ katvā upanissāya viharanti. That’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.
Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. It was here, in fact, that he had his monastery, Idha sudaṁ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi. It was here, in fact, that he had his monastery, Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko. The Buddha Kassapa had as chief supporter in Vebhaliṅga a potter named Ghaṭīkāra. ghaṭikāro → ghaṭīkāro (bj, cck, pts1ed) ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. ‘āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. ‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. ‘ayaṁ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo. ‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away. Āyāma, samma jotipāla, kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya upasaṅkamissāma. Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. Jotipālo pana māṇavo kassapena bhagavatā arahatā sammāsambuddhena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Then Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Buddha Kassapa. Ghaṭīkāra bowed and sat down to one side, but Jotipāla exchanged greetings with the Buddha and sat down to one side. Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Ghaṭīkāra said to the Buddha Kassapa, Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then they got up from their seat, bowed, and respectfully circled the Buddha Kassapa, keeping him on their right, before leaving. Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side. Ghaṭīkāra said to the Buddha Kassapa, Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence. Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ dassanāya. He had the finest carriages harnessed. He then mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Varanasi to see the Buddha Kassapa. bhadrāni yānāni yojāpetvā bhadraṁ → bhadraṁ bhadraṁ (mr) Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdi. He went by carriage as far as the terrain allowed, then descended and approached the Buddha Kassapa on foot. He bowed and sat down to one side. Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then King Kikī said to the Buddha, Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṁ viditvā uṭṭhāyāsanā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Then, knowing that the Buddha had consented, King Kikī got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, kassapassa bhagavato arahato sammāsambuddhassa kālaṁ ārocāpesi: And when the night had passed, King Kikī had delicious fresh and cooked foods prepared in his own home—soft saffron rice with the dark grains picked out, served with many soups and sauces. Then he had the Buddha informed of the time, saying, paṇḍupuṭakassa → paṇḍumuṭikassa (bj, pts1ed); paṇḍumudikassa (sya-all, km) Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Buddha Kassapa had eaten and washed his hand and bowl, King Kikī took a low seat and sat to one side. Ekamantaṁ nisinno kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: There he said to the Buddha Kassapa, tatiyampi kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: and a third time King Kikī said to the Buddha Kassapa, Atha kho, ānanda, kikī kāsirājā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: Then King Kikī said to the Buddha Kassapa, “Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. “It’s the mendicants, sister. The Buddha’s hut is leaking.” “Bhikkhū, tāta, kassapassa kira bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti. “It was the mendicants, dear. It seems the Buddha’s hut is leaking.”
“Na kho maṁ, āvuso kassapa, evaṁ pucchitabbaṁ: “You shouldn’t ask me such a question. Evañca kho maṁ, āvuso kassapa, pucchitabbaṁ: Rather, you should ask me this:
Ekamantaṁ ṭhito kho asamo devaputto pūraṇaṁ kassapaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: Standing to one side, the god Asama recited this verse about Pūraṇa Kassapa in the Buddha’s presence:
Kassapagottasutta With Kassapagotta Ekaṁ samayaṁ āyasmā kassapagotto kosalesu viharati aññatarasmiṁ vanasaṇḍe. At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove. Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṁ chetaṁ ovadati. Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a tribal hunter. Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā āyasmantaṁ kassapagottaṁ saṁvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ kassapagottaṁ gāthāhi ajjhabhāsi: Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses: dhārayissasi kassapa; and brought them to him, Kassapa, Atha kho āyasmā kassapagotto tāya devatāya saṁvejito saṁvegamāpādīti. " Impelled by that deity, Venerable Kassapagotta was struck with a sense of urgency. "
Acelakassapasutta With Kassapa, the Naked Ascetic Acelakassapasutta → acela (pts1ed, pts2ed) “Akālo kho tāva, kassapa, pañhassa; “Kassapa, it’s the wrong time for questions. “Akālo kho tāva, kassapa, pañhassa; sn12.17 “Puccha, kassapa, yadākaṅkhasī”ti. “Ask what you wish, Kassapa.” ‘Na kho, kassapa, natthi dukkhaṁ. “It’s not that there’s no such thing as suffering. Atthi kho, kassapa, dukkhan’ti. Suffering is real.” ‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi. “It’s not that I don’t know or see suffering. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; I do know suffering, passāmi khvāhaṁ, kassapa, dukkhan’”ti. I do see suffering.” ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi. Yet you say that there is such a thing as suffering. ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, kassapa, dukkhaṁ na jānāmi na passāmi. sn12.17 Jānāmi khvāhaṁ, kassapa, dukkhaṁ; And you say that you do know suffering, passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi. and you do see suffering. “‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti. “Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. paṭisaṁvedayatī’ti → paṭisaṁvediyatīti (bj, pts1ed, pts2ed, mr) ‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: Avoiding these two extremes, the Realized One teaches by the middle way: “Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. “Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. Catunnaṁ māsānaṁ accayena → accayena parivutthaparivāsaṁ (bj, sya-all, km); accayena parivuṭṭhaparivāsaṁ (pts1ed, pts2ed, mr) | bhikkhū → bhikkhū ākaṅkhamānā (sya-all, km, pts1ed, pts2ed, mr)
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja.
1. Kassapavagga 1. Kassapa Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.” "ovadissāmi yo vā panassa → yo vā pana (bj); yo vā (pts1ed, pts2ed) "
1. Kassapavagga 1. Kassapa Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa: “vuccati hidaṁ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; “Reverend Kassapa, it’s said that without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke. anottappī → anottāpī (bj, sya-all, pts1ed, pts2ed) "
1. Kassapavagga 1. Kassapa Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṁ na sajjati na gayhati na bajjhati: When Kassapa approaches families, his mind is not stuck or held or caught, thinking: Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.” "
1. Kassapavagga 1. Kassapa Tassa ce, bhikkhave, kassapassa evaṁcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. With such a thought, if he approaches a family and they don’t give, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.” "
1. Kassapavagga 1. Kassapa Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “jiṇṇosi dāni tvaṁ, kassapa, garukāni ca te imāni sāṇāni paṁsukūlāni nibbasanāni. “You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you. Tasmātiha tvaṁ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti. So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.” gahapatāni → gahapatikāni (bj) “Kiṁ pana tvaṁ, kassapa, atthavasaṁ sampassamāno dīgharattaṁ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva …pe… “But seeing what benefit, Kassapa, have you long practiced these things?” Kiṁ → km (mr) “Sādhu sādhu, kassapa. “Good, good, Kassapa! Bahujanahitāya kira tvaṁ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. You’re acting for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Tasmātiha tvaṁ, kassapa, sāṇāni ceva paṁsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti. So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.” "
1. Kassapavagga 1. Kassapa Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “ovada, kassapa, bhikkhū; “Kassapa, advise the mendicants! karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. Give them a Dhamma talk! Ahaṁ vā, kassapa, bhikkhū ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants
1. Kassapavagga 1. Kassapa Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ mahākassapaṁ bhagavā etadavoca: Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “ovada, kassapa, bhikkhū; “Kassapa, advise the mendicants! karohi, kassapa, bhikkhūnaṁ dhammiṁ kathaṁ. Give them a Dhamma talk! Ahaṁ vā, kassapa, bhikkhūnaṁ ovadeyyaṁ tvaṁ vā; Either you or I should advise the mendicants “Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṁ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṁ piṇḍapātikattassa ca vaṇṇavādino, paṁsukūlikā ceva ahesuṁ paṁsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṁ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṁ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṁ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṁ pavivekassa ca vaṇṇavādino, asaṁsaṭṭhā ceva ahesuṁ asaṁsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṁ vīriyārambhassa ca vaṇṇavādino. “Kassapa, that’s because formerly the senior mendicants lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things. Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti: Then the junior mendicants think: Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṁsukūlikā na ca paṁsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṁsaṭṭhā na ca asaṁsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino. But these days, Kassapa, the senior mendicants don’t live in the wilderness … and aren’t energetic; and they don’t praise these things. Tatra, kassapa, navānaṁ bhikkhūnaṁ evaṁ hoti: Then the junior mendicants think: Yañhi taṁ, kassapa, sammā vadamāno vadeyya: And if it could ever be rightly said that ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṁ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti. spiritual practitioners are imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.” "abhipatthanā → abhibhavanā (bj, pts1ed, pts2ed); abhivānā (sya-all) | brahmacāriabhipatthanenā’ti → brahmacārābhibhavanenāti (bj, pts1ed, pts2ed); brahmacārābhivānenāti (sya-all) "
1. Kassapavagga 1. Kassapa Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Kassapa, come, sir. Let’s go to one of the nuns’ quarters.” Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: And a second time … “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. sn16.10 Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: And a third time, Ānanda said, “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.” Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. “Khama, bhante kassapa, bālo mātugāmo”ti. “Forgive her, sir. The woman’s a fool.”
1. Kassapavagga 1. Kassapa Atha kho āyasmā ānando dakkhiṇagirismiṁ yathābhirantaṁ cārikaṁ caritvā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ āyasmā mahākassapo etadavoca: When Venerable Ānanda had wandered in the Southern Hills as long as he pleased, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him: “Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ— “Sir, the Buddha laid down that rule for three reasons. Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti. These are the three reasons why the Buddha laid down that rule.” “Api me, bhante kassapa, sirasmiṁ palitāni jātāni. “Though there are grey hairs on my head, Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti. I still can’t escape being called a boy by Venerable Mahākassapa.” ‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. ‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode. Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti. But Kassapa, when I say that I know and see I really do know and see. Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: So you should train like this: Evañhi te, kassapa, sikkhitabbaṁ. That’s how you should train. Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: And you should train like this: Evañhi te, kassapa, sikkhitabbaṁ. That’s how you should train. Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: And you should train like this: Evañhi te, kassapa, sikkhitabbanti’. That’s how you should train.’ ‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’ti. ‘Kassapa, this outer robe of patches is soft.’ ‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti. ‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’
1. Kassapavagga 1. Kassapa Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahākassapaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa: “kiṁ nu kho, āvuso kassapa, hoti tathāgato paraṁ maraṇā”ti? “Reverend Kassapa, does a Realized One exist after death?”
1. Kassapavagga 1. Kassapa “Evañcetaṁ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti. “That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. Na tāva, kassapa, saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. saddhammappatirūpakaṁ → saddhammapatirūpakaṁ (bj); saddhammapaṭirūpakaṁ (sya-all, pts1ed, pts2ed) " Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti. But when the counterfeit of the true teaching appears in the world then the true teaching disappears. Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṁ hoti yāva na jātarūpappatirūpakaṁ loke uppajjati. It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world. Yato ca kho, kassapa, jātarūpappatirūpakaṁ loke uppajjati, atha kho jātarūpassa antaradhānaṁ hoti. But when counterfeit gold appears in the world then real gold disappears. Evameva kho, kassapa, na tāva saddhammassa antaradhānaṁ hoti yāva na saddhammappatirūpakaṁ loke uppajjati. In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world. Yato ca kho, kassapa, saddhammappatirūpakaṁ loke uppajjati, atha saddhammassa antaradhānaṁ hoti. But when the counterfeit of the true teaching appears in the world then the true teaching disappears. Na kho, kassapa, pathavīdhātu saddhammaṁ antaradhāpeti, na āpodhātu saddhammaṁ antaradhāpeti, na tejodhātu saddhammaṁ antaradhāpeti, na vāyodhātu saddhammaṁ antaradhāpeti; It’s not the elements of earth, water, fire, or air that make the true teaching disappear. Seyyathāpi, kassapa, nāvā ādikeneva opilavati; The true teaching doesn’t disappear like a ship that sinks all at once. na kho, kassapa, evaṁ saddhammassa antaradhānaṁ hoti. sn16.13 Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. There are five detrimental things that lead to the decline and disappearance of the true teaching. Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṁ agāravā viharanti appatissā— It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. These five detrimental things lead to the decline and disappearance of the true teaching. Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. There are five things that lead to the continuation, persistence, and enduring of the true teaching. Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṁ sagāravā viharanti sappatissā— It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. These five things lead to the continuation, persistence, and enduring of the true teaching.” Kassapavaggo paṭhamo. sn16.13 Kassapasaṁyuttaṁ samattaṁ. " The Linked Discourses with Kassapa are complete. "
So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṁ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā etadavoca— In the time of the Buddha Kassapa’s dispensation he invited the Saṅgha of mendicants for a meal. He filled a trough with dung and said: doṇiyo → doṇiyā (sya-all, km, pts1ed, pts2ed, mr) "
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi …pe…. “That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …” "
Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. That female novice used to be a bad novice nun in the time of the Buddha Kassapa’s dispensation. Kassapassa vinayasmiṁ pabbajjaṁ, sn19.21
Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill.
Acelakassapasutta With Kassapa, the Naked Ascetic Acelakassapasutta → acelasuttaṁ (bj) Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa, Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca: Citta said to him, Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca: Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahākassapaṁ etadavoca: Then in the late afternoon, the Buddha came out of retreat, went to Venerable Mahākassapa, sat down on the seat spread out, and said to him: “Kacci te, kassapa, khamanīyaṁ kacci yāpanīyaṁ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “I hope you’re keeping well, Kassapa; I hope you’re getting by. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” “Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattanti. “Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati …pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṁvattati. The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṁvattantī”ti. These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment.” Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti. "