Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.
At one time the Buddha was staying near Ujuññā, in the deer park at Kaṇṇakatthala.
Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he stood to one side and said to the Buddha:
“sutaṁ metaṁ, bho gotama:
“Worthy Gotama, I have heard the following:
‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti.
‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’
Ye te, bho gotama, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.
For we don’t want to misrepresent the worthy Gotama.”
“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.
Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti.
They agree with me in some matters and disagree in others.
Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti.
Some of the things that they applaud, I also applaud.
Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti.
Some of the things that they don’t applaud, I also don’t applaud.
Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti.
But some of the things that they applaud, I don’t applaud.
Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti.
And some of the things that they don’t applaud, I do applaud.
Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘sādhū’ti.
Some of the things that I applaud, others also applaud.
Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘na sādhū’ti.
Some of the things that I don’t applaud, they also don’t applaud.
Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, pare taṁ ekaccaṁ vadanti ‘sādhū’ti.
But some of the things that I don’t applaud, others do applaud.
Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, pare taṁ ekaccaṁ vadanti ‘na sādhū’ti.
And some of the things that I do applaud, others don’t applaud.
1. Samanuyuñjāpanakathā
1. Examination
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
I go up to them and say:
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni.
‘Let us leave aside those matters on which we disagree.
Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:
But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?
Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
It’s possible that they might say:
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.
‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’
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:
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.
Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?
Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
It’s possible that they might say:
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.
‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’
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:
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?
Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
It’s possible that they might say:
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.
‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’
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:
‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.
Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?
Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
It’s possible that they might say:
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.
‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’
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.
2. Ariyaaṭṭhaṅgikamagga
2. The Noble Eightfold Path
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:
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti.
‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’
Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:
And what is that path?
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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.’”
3. Tapopakkamakathā
3. The Courses of Fervent Mortification
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
When he had spoken, Kassapa said to the Buddha:
“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.
Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati.
They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko;
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti;
They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.
Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.
Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti,
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,
They tear out hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
They constantly stand, turning down seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
They squat, committed to the endeavor of squatting.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti,
They lie on a mat of thorns, making a mat of thorns their bed.
phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,
They make their bed on a plank, or the bare ground.
ekapassayikopi hoti
They lie only on one side.
rajojalladharo,
They wear dust and dirt.
abbhokāsikopi hoti
They stay in the open air.
yathāsanthatiko,
They sleep wherever they lay their mat.
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,
They eat unnatural things, committed to the practice of eating unnatural foods.
apānakopi hoti apānakattamanuyutto,
They don’t drink, committed to the practice of not drinking liquids.
sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.
They’re devoted to ritual bathing three times a day, including at dusk.”
4. Tapopakkamaniratthakathā
4. The Uselessness of Fervent Mortification
“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
“Kassapa, someone may practice all those forms of mortification,
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā.
but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin.
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.
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā.
Atha kho so ārakāva sāmaññā ārakāva brahmaññā.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe…
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā.
Atha kho so ārakāva sāmaññā ārakāva brahmaññā.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
When he had spoken, Kassapa said to the Buddha,
“dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti.
“It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.”
“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
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
it’s hard to be a true ascetic or brahmin.
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—
‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.
to practice all those forms of mortification.
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
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
it’s hard to be a true ascetic or brahmin.
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.
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
When he had spoken, Kassapa said to the Buddha,
“dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti.
“It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.”
“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
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
it’s hard to know a true ascetic or brahmin.
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—
‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.
to know that someone is practicing all those forms of mortification.
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
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
it’s hard to know a true ascetic or brahmin.
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.
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘ayaṁ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.
5. Sīlasamādhipaññāsampadā
5. The Accomplishment of Ethics, Mind, and Wisdom
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
When he had spoken, Kassapa said to the Buddha,
“katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti?
“But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”
“Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.
Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.
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 sympathy for all living beings.
Idampissa hoti sīlasampadāya …pe…
This pertains to their accomplishment in ethics. …
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. …
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ patimokkho
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
They refrain from such low lore, such wrong livelihood.
Idampissa hoti sīlasampadāya.
This pertains to their accomplishment in ethics.
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.
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.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
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. …
paṭhamaṁ jhānaṁ upasampajja viharati.
They enter and remain in the first absorption …
Idampissa hoti cittasampadāya …pe…
This pertains to their accomplishment in mind. …
dutiyaṁ jhānaṁ …
They enter and remain in the second absorption …
tatiyaṁ jhānaṁ …
third absorption …
catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.
Idampissa hoti cittasampadāya.
This pertains to their accomplishment in mind.
Ayaṁ kho, kassapa, cittasampadā.
This, Kassapa, is that accomplishment in mind.
So evaṁ samāhite citte …pe…
When their mind is immersed like this,
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
they project it and extend it toward knowledge and vision …
idampissa hoti paññāsampadāya …pe…
This pertains to their accomplishment in wisdom. …
nāparaṁ itthattāyāti pajānāti.
They understand: ‘… there is nothing further for this place.’
Idampissa hoti paññāsampadāya.
This pertains to their accomplishment in wisdom.
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.
6. Sīhanādakathā
6. The Lion’s Roar
Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā.
There are, Kassapa, some ascetics and brahmins who teach ethics.
Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti.
They praise ethical conduct in many ways.
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.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.
Rather, I am the one who is superior when it comes to the higher ethics.
Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā.
There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin.
Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti.
They praise fervent mortification in disgust of sin in many ways.
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.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.
Rather, I am the one who is superior when it comes to the higher disgust of sin.
Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā.
There are, Kassapa, some ascetics and brahmins who teach wisdom.
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti.
They praise wisdom in many ways.
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.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ.
Rather, I am the one who is superior when it comes to the higher wisdom.
Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā.
There are, Kassapa, some ascetics and brahmins who teach freedom.
Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti.
They praise freedom in many ways.
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.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti.
Rather, I am the one who is superior when it comes to the higher freedom.
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say:
‘sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti.
‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’
Te: ‘mā hevan’tissu vacanīyā.
They should be told, ‘Not so!’
‘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, no ca kho visārado nadatī’ti.
‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’
Te: ‘mā hevan’tissu vacanīyā.
They should be told, ‘Not so!’
‘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, no ca kho naṁ pañhaṁ pucchanti …pe…
‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly. But they don’t question him. …
pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe…
Or he doesn’t answer their questions. …
pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe…
Or his answers are not satisfactory. …
pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti …pe…
Or they don’t think him worth listening to. …
sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe…
Or they’re not confident after listening. …
sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti …pe…
Or they don’t demonstrate their confidence. …
pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe…
Or they don’t practice accordingly. …
tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti.
Or they don’t succeed in their practice.’
Te: ‘mā hevan’tissu vacanīyā.
They should be told, ‘Not so!’
‘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 demonstrate their confidence; they practice accordingly; and they succeed in their practice.’
7. Titthiyaparivāsakathā
7. The Probation For One Previously Ordained
Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.
Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi.
There a certain fervent celibate named Nigrodha asked me about the higher disgust of sin.
Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ.
I answered his question.
Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti.
He was extremely happy with my answer.”
“Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya?
“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching?
Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya.
For I too am extremely happy after hearing the Buddha’s teaching!
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“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.
Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized individual differences in this matter.”
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhanti pabbajjaṁ, ākaṅkhanti upasampadaṁ, cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
Aññataro kho panāyasmā kassapo arahataṁ ahosīti.
And Venerable Kassapa became one of the perfected.
Mahāsīhanādasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying near Ujuññā, in the deer park at Kaṇṇakatthala.
Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.
When the greetings and polite conversation were over, he stood to one side and said to the Buddha:
“Worthy Gotama, I have heard the following:
‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?
For we don’t want to misrepresent the worthy Gotama.”
“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.
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.
But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm.
I see some fervent mortifier who takes it easy reborn in a place of loss.
But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm.
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?
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.
They agree with me in some matters and disagree in others.
Some of the things that they applaud, I also applaud.
Some of the things that they don’t applaud, I also don’t applaud.
But some of the things that they applaud, I don’t applaud.
And some of the things that they don’t applaud, I do applaud.
Some of the things that I applaud, others also applaud.
Some of the things that I don’t applaud, they also don’t applaud.
But some of the things that I don’t applaud, others do applaud.
And some of the things that I do applaud, others don’t applaud.
1. Examination
I go up to them and say:
‘Let us leave aside those matters on which we disagree.
But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’
It’s possible that they might say:
‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’
And that’s how, when sensible people pursue the matter, they will mostly praise us.
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.
Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’
It’s possible that they might say:
‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’
And that’s how, when sensible people pursue the matter, they will mostly praise us.
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’
It’s possible that they might say:
‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’
And that’s how, when sensible people pursue the matter, they will mostly praise us.
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.
Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’
It’s possible that they might say:
‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’
And that’s how, when sensible people pursue the matter, they will mostly praise us.
2. The Noble Eightfold Path
There is, Kassapa, a path, there is a 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.’
And what is that path?
It is simply this noble eightfold path, that is:
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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.’”
3. The Courses of Fervent Mortification
When he had spoken, Kassapa said to the Buddha:
“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.
They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
They feed on one saucer a day, two saucers a day, up to seven saucers a day.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
They tear out hair and beard, committed to this practice.
They constantly stand, turning down seats.
They squat, committed to the endeavor of squatting.
They lie on a mat of thorns, making a mat of thorns their bed.
They make their bed on a plank, or the bare ground.
They lie only on one side.
They wear dust and dirt.
They stay in the open air.
They sleep wherever they lay their mat.
They eat unnatural things, committed to the practice of eating unnatural foods.
They don’t drink, committed to the practice of not drinking liquids.
They’re devoted to ritual bathing three times a day, including at dusk.”
4. The Uselessness of Fervent Mortification
“Kassapa, someone may practice all those forms of mortification,
but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin.
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.
When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”
When he had spoken, Kassapa said to the Buddha,
“It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.”
“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin.
But someone might practice all those forms of mortification.
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
it’s hard to be a true ascetic or brahmin.
For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—
to practice all those forms of mortification.
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
it’s hard to be a true ascetic or brahmin.
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.
When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”
When he had spoken, Kassapa said to the Buddha,
“It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.”
“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin.
But someone might practice all those forms of mortification.
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
it’s hard to know a true ascetic or brahmin.
For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—
to know that someone is practicing all those forms of mortification.
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
it’s hard to know a true ascetic or brahmin.
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.
When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.”
5. The Accomplishment of Ethics, Mind, and Wisdom
When he had spoken, Kassapa said to the Buddha,
“But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”
“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.
And how is a mendicant accomplished in ethics?
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 sympathy for all living beings.
This pertains to their accomplishment in ethics. …
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. …
They refrain from such low lore, such wrong livelihood.
This pertains to their accomplishment in ethics.
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
That’s how a mendicant is accomplished in ethics.
This, Kassapa, is that accomplishment in ethics. …
They enter and remain in the first absorption …
This pertains to their accomplishment in mind. …
They enter and remain in the second absorption …
third absorption …
fourth absorption.
This pertains to their accomplishment in mind.
This, Kassapa, is that accomplishment in mind.
When their mind is immersed like this,
they project it and extend it toward knowledge and vision …
This pertains to their accomplishment in wisdom. …
They understand: ‘… there is nothing further for this place.’
This pertains to their accomplishment in wisdom.
This, Kassapa, is that accomplishment in wisdom.
And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this.
6. The Lion’s Roar
There are, Kassapa, some ascetics and brahmins who teach ethics.
They praise ethical conduct in many ways.
But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior.
Rather, I am the one who is superior when it comes to the higher ethics.
There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin.
They praise fervent mortification in disgust of sin in many ways.
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.
Rather, I am the one who is superior when it comes to the higher disgust of sin.
There are, Kassapa, some ascetics and brahmins who teach wisdom.
They praise wisdom in many ways.
But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior.
Rather, I am the one who is superior when it comes to the higher wisdom.
There are, Kassapa, some ascetics and brahmins who teach freedom.
They praise freedom in many ways.
But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior.
Rather, I am the one who is superior when it comes to the higher freedom.
It’s possible that wanderers of other religions might say:
‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’
They should be told, ‘Not so!’
What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies.’
It’s possible that wanderers of other religions might say:
‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’
They should be told, ‘Not so!’
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.’
It’s possible that wanderers of other religions might say:
‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly. But they don’t question him. …
Or he doesn’t answer their questions. …
Or his answers are not satisfactory. …
Or they don’t think him worth listening to. …
Or they’re not confident after listening. …
Or they don’t demonstrate their confidence. …
Or they don’t practice accordingly. …
Or they don’t succeed in their practice.’
They should be told, ‘Not so!’
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 demonstrate their confidence; they practice accordingly; and they succeed in their practice.’
7. The Probation For One Previously Ordained
Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
There a certain fervent celibate named Nigrodha asked me about the higher disgust of sin.
I answered his question.
He was extremely happy with my answer.”
“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching?
For I too am extremely happy after hearing the Buddha’s teaching!
Excellent, sir! Excellent!
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, so too the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“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.
However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.
Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Kassapa became one of the perfected.
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.
Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:
“sutaṁ metaṁ, bho gotama:
‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti.
Ye te, bho gotama, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.
“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.
Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.
Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.
Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.
Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.
Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi?
Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti.
Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti.
Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti.
Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti.
Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti.
Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘sādhū’ti.
Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘na sādhū’ti.
Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, pare taṁ ekaccaṁ vadanti ‘sādhū’ti.
Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, pare taṁ ekaccaṁ vadanti ‘na sādhū’ti.
1. Samanuyuñjāpanakathā
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni.
Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:
“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ.
‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.
2. Ariyaaṭṭhaṅgikamagga
Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti.
Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti?
Ayameva ariyo aṭṭhaṅgiko maggo.
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.
3. Tapopakkamakathā
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko;
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti;
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti,
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti,
phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,
ekapassayikopi hoti
rajojalladharo,
abbhokāsikopi hoti
yathāsanthatiko,
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,
apānakopi hoti apānakattamanuyutto,
sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.
4. Tapopakkamaniratthakathā
“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī.
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā.
Atha kho so ārakāva sāmaññā ārakāva brahmaññā.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe…
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā.
Atha kho so ārakāva sāmaññā ārakāva brahmaññā.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
“dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti.
“Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī.
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya:
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
“dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti.
“Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sākabhakkho cepi, kassapa, hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī.
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘ayaṁ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:
‘ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya:
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.
5. Sīlasamādhipaññāsampadā
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
“katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti?
“Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.
Kathañca, kassapa, bhikkhu sīlasampanno hoti?
Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.
Idampissa hoti sīlasampadāya …pe…
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ patimokkho
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
Idampissa hoti sīlasampadāya.
Sa kho so, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.
Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;
evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti.
Ayaṁ kho, kassapa, sīlasampadā …pe…
paṭhamaṁ jhānaṁ upasampajja viharati.
Idampissa hoti cittasampadāya …pe…
dutiyaṁ jhānaṁ …
tatiyaṁ jhānaṁ …
catutthaṁ jhānaṁ upasampajja viharati.
Idampissa hoti cittasampadāya.
Ayaṁ kho, kassapa, cittasampadā.
So evaṁ samāhite citte …pe…
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …
idampissa hoti paññāsampadāya …pe…
nāparaṁ itthattāyāti pajānāti.
Idampissa hoti paññāsampadāya.
Ayaṁ kho, kassapa, paññāsampadā.
Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.
6. Sīhanādakathā
Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā.
Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti.
Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.
Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā.
Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti.
Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.
Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā.
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti.
Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ.
Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā.
Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti.
Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.
Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti.
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti.
Te: ‘mā hevan’tissu vacanīyā.
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti.
Te: ‘mā hevan’tissu vacanīyā.
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā.
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṁ pañhaṁ pucchanti …pe…
pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe…
pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe…
pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti …pe…
sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe…
sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti …pe…
pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe…
tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti.
Te: ‘mā hevan’tissu vacanīyā.
‘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.
7. Titthiyaparivāsakathā
Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.
Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi.
Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ.
Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti.
“Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya?
Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.
Api ca mettha puggalavemattatā viditā”ti.
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhanti pabbajjaṁ, ākaṅkhanti upasampadaṁ, cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.
Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
Aññataro kho panāyasmā kassapo arahataṁ ahosīti.
Mahāsīhanādasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.