Connected Discourses with Kassapa

1. Content

1At Sāvatthı̄. “Bhikkhus, this Kassapa is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a wrong search, in what is improper, for the sake of a robe.²⁶⁶ Spk discusses a threefold typology of contentment (santosa ): (i) contentment that accords with one’s gains (yathālābhasantosa), i.e., remaining content with any gains, whether fine or coarse; (ii) contentment that accords with one’s ability (yathābalasantosa), i.e., remaining content with whatever one needs to sustain one’s health; and (iii) contentment that accords with suitability (yathāsāruppasantosa ), i.e., disposing of any luxury items received and retaining only the simplest and most basic requisites. A translation of the full passage—from the parallel commentary to the Sāmaññaphala Sutta (Sv I 206-8)—may be found in Bodhi, Discourse on the Fruits of Recluseship, pp. 134-37. Various types of wrong search (anesanā) are discussed at Vism 22-30 (Ppn 1:60-84). If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.²⁶⁷ Spk: If he does not get a robe: If he does not get a robe he does not become agitated (na paritassati) like one who, failing to get a robe, becomes frightened and agitated and associates with meritorious bhikkhus, thinking “How can I get a robe?” Seeing the danger (ādīnavadassāvī): the danger of an offence in improper search and of use while being tied to it. Understanding the escape (nissaraṇapañña): he uses it knowing the escape stated in the formula, “Only for warding off cold,” etc. (On the formulas for the four requisites, see MN I 10,4-20, with detailed analysis at Vism 30-35; Ppn 1:85-97) This passage (and the parallels in regard to the other requisites excluding medicines) is found in the Ariyavaṁsa Sutta in a description of the ideal ascetic monk (AN II 27-29).

2“Bhikkhus, this Kassapa is content with any kind of almsfood … with any kind of lodging … with any kind of medicinal requisites … and if he gets them he uses them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape.

3“Therefore, bhikkhus, you should train yourselves thus: ‘We will be content with any kind of robe, and we will speak in praise of contentment with any kind of robe, [195] and we will not engage in a wrong search, in what is improper, for the sake of a robe. If we do not get a robe we will not be agitated, and if we get one we will use it without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.

4“‘We will be content with any kind of almsfood … with any kind of lodging … with any kind of medicinal requisites … and if we get them we will use them without being tied to them, uninfatuated with them, not blindly absorbed in them, seeing the danger in them, understanding the escape.’ Thus should you train yourselves.

5“Bhikkhus, I will exhort you by the example of Kassapa or one who is similar to Kassapa.²⁶⁸ Kassapena vā hi vo bhikkhave ovadissāmi yo vā pan’ assa Kassapasadiso. Spk makes it clear that yo … Kassapasadiso should be construed as instrumental in force, parallel to Kassapena: “He exhorts by the example of Kassapa when he says, ‘As the Elder Mahākassapa is content with the four requisites, so too should you be.’ He exhorts by one who is similar to Kassapa when he says, ‘If there should be anyone else here who is similar to Kassapa—that is, like the Elder Mahākassapa—in being content with the four requisites, you should be so too.’” Being exhorted, you should practise accordingly.”²⁶⁹ Tathattāya paṭipajjitabbaṁ. Spk: (He says:) “‘In this sutta on contentment the Perfectly Enlightened One’s responsibility (bhāra) is explaining the practice of effacement (sallekhācāra ), while our responsibility is to fulfil it by the fulfilment of the practice. Let us accept the responsibility entrusted to us’—having reflected thus, you should practise accordingly, as explained by me.”

2. Unafraid of Wrongdoing

1Thus have I heard. On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇası̄ in the Deer Park at Isipatana. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahākassapa. He exchanged greetings with the Venerable Mahākassapa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“Friend, it is said that one who is not ardent and who is unafraid of wrongdoing is incapable of enlightenment, incapable of Nibbāna, incapable of achieving the unsurpassed security from bondage; but one who is ardent [196] and afraid of wrongdoing is capable of enlightenment, capable of Nibbāna, capable of achieving the unsurpassed security from bondage.²⁷⁰ Spk explains not ardent (anātāpī) as devoid of the energy that burns up (ātapati) defilements, and unafraid of wrongdoing (anottappī) as devoid of fear over the arising of defilements and the nonarising of wholesome qualities. Both words are derived from the same root, tap, to burn. Spk explains anuttara yogakkhema as arahantship, so called because it is secure from the four bonds (yoga; see 45:172). See too I, n. 463. In what way is this so, friend?”

3“Here, friend, a bhikkhu does not arouse ardour by thinking: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’; nor by thinking: ‘If evil unwholesome states that have arisen in me are not abandoned, this may lead to my harm’; nor by thinking: ‘If unarisen wholesome states do not arise in me, this may lead to my harm’; nor by thinking: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is not ardent.²⁷¹ The four parts of this reflection correspond to the four aspects of right effort (see 45:8) or the four right kinds of striving (see 49:1-12).

4“And how, friend, is he unafraid of wrongdoing? Here, friend, a bhikkhu does not become afraid at the thought: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’ … nor at the thought: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is unafraid of wrongdoing.

5“It is in this way, friend, that one who is not ardent and who is unafraid of wrongdoing is incapable of enlightenment, incapable of Nibbāna, incapable of achieving the unsurpassed security from bondage.

6“And how, friend, is one ardent? Here, friend, a bhikkhu arouses ardour by thinking: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’ ... and by thinking: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ Thus he is ardent.

7“And how, friend, is he afraid of wrongdoing? Here, friend, a bhikkhu becomes afraid at the thought: ‘If unarisen evil unwholesome states arise in me, this may lead to my harm’; … and at the thought: ‘If wholesome states that have arisen in me cease, this may lead to my harm.’ [197] Thus he is afraid of wrongdoing.

8“It is in this way, friend, that one who is ardent and afraid of wrongdoing is capable of enlightenment, capable of Nibbāna, capable of achieving the unsurpassed security from bondage.”

3. Like the Moon

1At Sāvatthı̄. “Bhikkhus, you should approach families like the moon—[198] drawing back the body and mind, always acting like newcomers, without impudence towards families.²⁷² Spk: “As the moon, gliding across the sky, does not form intimacy, affection, or attachment with anyone, nor give rise to fondness, longing, and obsession, yet remains dear and agreeable to the multitude, so you too should not form intimacy, etc., with anyone; then, by doing so, you will approach families like the moon, dear and agreeable to the multitude. Further, as the moon dispels darkness and emits light, so you will dispel the darkness of defilements and emit the light of knowledge.” Spk explains apakassa as an absolutive, equivalent to apakassitvā and glossed apanetvā, “having pulled away.” A bhikkhu draws back the body when he lives in a forest abode (rather than a village temple) and draws back the mind when he refrains from sensual thoughts and other harmful mental states.
Just as a man looking down an old well, a precipice, or a steep riverbank would draw back the body and mind, so too, bhikkhus, should you approach families.

2“Bhikkhus, Kassapa approaches families like the moon—drawing back the body and mind, always acting like a newcomer, without impudence towards families. What do you think, bhikkhus, what kind of bhikkhu is worthy to approach families?”

3“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, take recourse in the Blessed One. It would be good if the Blessed One would clear up the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

4Then the Blessed One waved his hand in space²⁷³ Spk: This is a unique phrase (asambhinnapada) in the Word of the Buddha preserved in the Tipiṭaka. Spk-pṭ: For nowhere else has this phrase, “The Blessed One waved his hand in space,” been recorded. and said: “Bhikkhus, just as this hand does not get caught in space, is not held fast by it, is not bound by it, so when a bhikkhu approaches families his mind does not get caught, held fast, and bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’²⁷⁴ This is a self-serving thought. The bhikkhu wants to see the bhikkhus receive offerings and the lay followers “make merit” by offering gifts to them. The bhikkhu who is elated over the gains of others has the virtue of altruistic joy (muditā); he does not become envious when others are chosen to receive gifts rather than himself. He is as elated and happy over the gains of others as he is over his own gains. Such a bhikkhu is worthy to approach families.

5“Bhikkhus, when Kassapa approaches families his mind does not get caught, held fast, or bound amidst families, thinking: ‘May those desiring gains acquire gains, may those desiring merits make merits!’ He is as elated and happy over the gains of others as he is over his own gains. [199]

6“What do you think, bhikkhus, how is a bhikkhu’s teaching of the Dhamma impure, and how is his teaching of the Dhamma pure?”

7“Venerable sir, our teachings are rooted in the Blessed One….”

8“Then listen and attend closely, bhikkhus, I will speak.”

9“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:

10“A bhikkhu teaches the Dhamma to others with the thought: ‘Oh, may they listen to the Dhamma from me! Having listened, may they gain confidence in the Dhamma! Being confident, may they show their confidence to me!’²⁷⁵ Pasannākāraṁ kareyyuṁ. This idiom also occurs below at 20:9 (II 269,24, 33) and at MN III 131,30-31 and III 144,18-19. A pasannākāraṁ (lit. “a mode of the confident”) is a gift given as an expression of appreciation. The hiatus in Ee should be closed up. Spk: “May they give the requisites, a robe and so forth!” Such a bhikkhu’s teaching of the Dhamma is impure.

11“But a bhikkhu teaches the Dhamma to others with the thought: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Oh, may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!’ Thus he teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern. ²⁷⁶ Kāruññaṁ paṭicca anudayaṁ paṭicca anukampaṁ upādāya. I generally translate both karuṇā (of which kāruññaṁ is a cognate) and anukampā as “compassion.” This is usually successful as the two seldom occur together, but the present passage is a rare exception; thus I use “tender concern” as a makeshift for anukampā. Spk glosses anudaya with rakkhaṇabhāva (the protective state) and anukampā with muducittatā (tender-heartedness), and says that both terms are synonymous with kāruññaṁ. In the next paragraph, where the same statement is applied to Kassapa, Ee has omitted a line (at II 200,3), apparently by oversight: … paresaṁ dhammaṁ deseti; kāruññaṁ paṭicca.… Such a bhikkhu’s teaching of the Dhamma is pure.

12“Bhikkhus, Kassapa teaches the Dhamma to others with the thought: ‘The Dhamma is well expounded by the Blessed One…. Oh, [200] may they listen to the Dhamma from me! Having listened, may they understand the Dhamma! Having understood, may they practise accordingly!’ He teaches the Dhamma to others because of the intrinsic excellence of the Dhamma; he teaches the Dhamma to others from compassion and sympathy, out of tender concern.

13“Bhikkhus, I will exhort you by the example of Kassapa or one who is similar to Kassapa. Being exhorted, you should practise accordingly.”

4. A Visitor of Families

1At Sāvatthı̄. “Bhikkhus, what do you think, what kind of bhikkhu is worthy to be a visitor of families,²⁷⁷ Kulūpaka. Spk: One who goes to the homes of families. As will be seen at 20:9, 10this could be dangerous for monks who were not inwardly strong enough to resist the temptations posed by intimate association with lay people. and what kind of bhikkhu is not worthy to be a visitor of families?”

2“Venerable sir, our teachings are rooted in the Blessed One….”

3The Blessed One said this: “Bhikkhus, a bhikkhu might approach families with the thought: ‘May they give to me, not hold back! May they give me much, not a little! May they give me fine things, not shabby things! May they give me promptly, not slowly! May they give me considerately, not casually!’ When a bhikkhu approaches families with such a thought, if they do not give, he thereby becomes hurt; on that account he experiences pain and displeasure. If they give little rather than much ... If they give shabby things rather than fine things ... If they give slowly rather than promptly … If they give casually rather than considerately, he thereby becomes hurt; [201] on that account he experiences pain and displeasure. Such a bhikkhu is not worthy to be a visitor of families.

4“Bhikkhus, a bhikkhu might approach families with the thought: ‘When among others’ families, how could I possibly think: “May they give to me, not hold back!… May they give me respectfully, not casually!”?’ When a bhikkhu approaches families with such a thought, if they do not give ... if they give casually rather than considerately, he does not thereby become hurt; he does not on that account experience pain and displeasure. Such a bhikkhu is worthy to be a visitor of families.

5“Bhikkhus, Kassapa approaches families with such a thought…. Thus if they do not give … if they give casually rather than considerately, he does not thereby become hurt; [202] he does not on that account experience pain and displeasure.

6“Bhikkhus, I will exhort you by the example of Kassapa or one who is similar to Kassapa. Being exhorted, you should practise accordingly.”

5. Old

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “You are old now, Kassapa, and those worn-out hempen rag-robes must be burdensome for you. Therefore you should wear robes offered by householders, Kassapa, accept meals given on invitation, and dwell close to me.”²⁷⁸ Spk: Kassapa’s robes are said to be worn-out (nibbasana) because the Blessed One, having worn them, had discarded them. (See below 16:11; II 221,15-25.) The Buddha is apparently requesting Mahākassapa to abandon three of the ascetic practices—wearing rag-robes, eating only food collected on alms round, and living in the forest. The Buddha himself wore robes offered by householders, accepted invitations to meals, and dwelt in town monasteries; see MN II 7-8. According to Spk, the Buddha did not really intend to make Kassapa give up his ascetic practices, but rather “just as a drum does not give off a sound unless it is struck, so such persons do not roar their lion’s roar unless they are ‘struck.’ Thus he spoke to him in this way intending to make him roar his lion’s roar.”

2“For a long time, venerable sir, I have been a forest dweller and have spoken in praise of forest dwelling; I have been an almsfood eater and have spoken in praise of eating almsfood; I have been a rag-robe wearer and have spoken in praise of wearing rag-robes; I have been a triple-robe user and have spoken in praise of using the triple robe; I have been of few wishes and have spoken in praise of fewness of wishes; I have been content and have spoken in praise of contentment; I have been secluded and have spoken in praise of solitude; I have been aloof from society and have spoken in praise of aloofness from society; I have been energetic and have spoken in praise of arousing energy.”²⁷⁹ This is Mahākassapa’s lion’s roar; see too MN I 214,1-17, where Kassapa describes the ideal monk in the same terms. The first four items are ascetic practices; the next five, virtues nurtured by observance of these practices. At AN I 23,20 the Buddha declares Mahākassapa the foremost among his bhikkhu disciples who are proponents of the ascetic practices, as is clear too from 14:15 above. “Considering what benefit, Kassapa, have you long been a forest dweller ... and spoken in praise of arousing energy?”

3“Considering two benefits, venerable sir. [203] For myself I see a pleasant dwelling in this very life, and I have compassion for later generations, thinking, ‘May those of later generations follow my example!’²⁸⁰ Reading with Se: App’ eva nāma pacchimā janatā diṭṭhānugatiṁ āpajjeyya. Be and Ee have the plural āpajjeyyuṁ. At KS 2:136 this is rendered: “For surely these [those who will come after us] may fall into error.” The translator here evidently understands diṭṭhānugati as resolvable into diṭṭhi + anugati, with diṭṭhi meaning wrong view. Spk and Spk-pṭ are silent, but I find it more plausible to take the first part of the compound as the past participle diṭṭha, “the seen” in the sense of an example or role model. This interpretation can claim support from the use of the idiom at AN I 126,19-20, 127,22-23; III 108,5-6, 251,8, and 422,10, 19. See too MLDB, n. 57. For when they hear, ‘The enlightened disciples of the Buddha were for a long time forest dwellers and spoke in praise of forest dwelling … were energetic and spoke in praise of arousing energy,’ then they will practise accordingly, and that will lead to their welfare and happiness for a long time. Considering these two benefits, venerable sir, I have long been a forest dweller ... and have spoken in praise of arousing energy.”

4“Good, good, Kassapa! You are practising for the welfare and happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Therefore, Kassapa, wear worn-out hempen rag-robes, walk for alms, and dwell in the forest.”

6. Exhortation (1)

1At Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Exhort the bhikkhus, Kassapa, give them a Dhamma talk. Either I [204] should exhort the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should.”²⁸¹ Spk: He says this in order to appoint Mahākassapa to his own position. But weren’t Sāriputta and Mahāmoggallāna around? They were, but he thought: “They will not live much longer, but Kassapa will live until the age of 120. After my parinibbāna he will hold a recital of the Dhamma and the Vinaya in the Sattapaṇṇī Cave, and he will enable my Dispensation to endure for a full 5,000 years. Let me appoint him to my own position; then the bhikkhus will think he should be heeded.” Despite this remark of Spk, it should be noted that the Buddha expressly refused to appoint a personal successor; instead he instructed the Saṅgha that the Dhamma and the Vinaya should represent him after his passing (DN II 154,4-8).

2“Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish.²⁸² Dovacassakaraṇehi dhammehi samannāgatā: for a list of such qualities, see MN I 95,18-96,16. They are impatient and do not accept instruction respectfully. Here, venerable sir, I saw a bhikkhu named Bhaṇḍa, a pupil of Ānanda, and a bhikkhu named Abhiñjika, a pupil of Anuruddha, competing with each other in regard to their learning, saying: ‘Come, bhikkhu, who can speak more? Who can speak better? Who can speak longer?’”

3Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhu Bhaṇḍa and the bhikkhu Abhiñjika in my name that the Teacher calls them.”

4“Yes, venerable sir,” that bhikkhu replied, and he went to those bhikkhus and told them: “The Teacher calls the venerable ones.”

5“Yes, friend,” those bhikkhus replied, and they approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to them: “Is it true, bhikkhus, that you have been competing with each other in regard to your learning, as to who can speak more, who can speak better, who can speak longer?”

6“Yes, venerable sir.”

7“Have you ever known me to teach the Dhamma thus: ‘Come, bhikkhus, compete with each other in regard to your learning, and see who can speak more, who can speak better, who can speak longer’?” [205]

8“No, venerable sir.”

9“Then if you have never known me to teach the Dhamma thus, what do you senseless men know and see that, having gone forth in such a well-expounded Dhamma and Discipline, you compete with each other in regard to your learning, as to who can speak more, who can speak better, who can speak longer?”

10Then those bhikkhus prostrated themselves with their heads at the Blessed One’s feet and said: “Venerable sir, we have committed a transgression—so foolish, so confused, so inept were we—in that, having gone forth in such a well-expounded Dhamma and Discipline, we competed with each other in regard to our learning, as to who can speak more, who can speak better, who can speak longer. Venerable sir, may the Blessed One pardon us for our transgression seen as a transgression for the sake of future restraint.”

11“Surely, bhikkhus, you have committed a transgression—so foolish, so confused, so inept were you—in that, having gone forth in such a well-expounded Dhamma and Discipline, you competed with each other in regard to your learning…. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we pardon you for it. For it is growth in the Noble One’s Discipline when one sees one’s transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint.”

7. Exhortation (2)

1At Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Exhort the bhikkhus, Kassapa, give them a Dhamma talk. Either I should exhort the bhikkhus, Kassapa, [206] or you should. Either I should give them a Dhamma talk or you should.”

2“Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully. Venerable sir,²⁸³ The following, slightly expanded and including the simile of the moon, is also at AN V 123,10-124,19, ascribed to Sāriputta. There too the Buddha approves of the disciple’s statement and repeats it in full. for one who has no faith in regard to wholesome states, no sense of shame, no fear of wrongdoing, no energy, and no wisdom, whether day or night comes only decline is to be expected in regard to wholesome states, not growth. Just as, during the dark fortnight, whether day or night comes the moon declines in colour, circularity, and luminosity, in diameter and circumference, so too, venerable sir, for one who has no faith in wholesome states, no sense of shame, no fear of wrongdoing, no energy, and no wisdom, whether day or night comes only decline is to be expected in regard to wholesome states, not growth.

3“A person without faith, venerable sir: this is a case of decline. A person without a sense of shame … who is unafraid of wrongdoing … who is lazy … unwise … angry … malicious: this is a case of decline. When there are no bhikkhus who are exhorters: this is a case of decline.

4“Venerable sir, for one who has faith in regard to wholesome states, a sense of shame, fear of wrongdoing, energy, and wisdom, whether day or night comes only growth is to be expected in regard to wholesome states, not decline. Just as, during the bright fortnight, whether day or night comes the moon grows in colour, circularity, [207] and luminosity, in diameter and circumference, so too, venerable sir, for one who has faith in wholesome states, a sense of shame, fear of wrongdoing, energy, and wisdom, whether day or night comes only growth is to be expected in regard to wholesome states, not decline.

5“A person with faith, venerable sir: this is a case of nondecline. A person with a sense of shame ... who is afraid of wrongdoing … energetic ... wise ... without anger ... without malice: this is a case of nondecline. When there are bhikkhus who are exhorters: this is a case of nondecline.”

6“Good, good, Kassapa!”

7(The Buddha then repeats the entire statement of the Venerable Mahākassapa.) [208]

8. Exhortation (3)

1At Rājagaha in the Bamboo Grove. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Exhort the bhikkhus, Kassapa, give them a Dhamma talk. Either I should exhort the bhikkhus, Kassapa, or you should. Either I should give them a Dhamma talk or you should.”

2“Venerable sir, the bhikkhus are difficult to admonish now, and they have qualities which make them difficult to admonish. They are impatient and do not accept instruction respectfully.”

3“Just so, Kassapa, in the past the elder bhikkhus were forest dwellers and spoke in praise of forest dwelling; they were almsfood eaters and spoke in praise of eating almsfood; they were rag-robe wearers and spoke in praise of wearing rag-robes; they were triple-robe users and spoke in praise of using the triple robe; they were of few wishes and spoke in praise of fewness of wishes; they were content and spoke in praise of contentment; they were secluded and spoke in praise of solitude; they were aloof from society and spoke in praise of aloofness from society; they were energetic and spoke in praise of arousing energy.

4“Then, when a bhikkhu was a forest dweller and spoke in praise of forest dwelling … [209] … when he was energetic and spoke in praise of arousing energy, the elder bhikkhus would invite him to a seat, saying: ‘Come, bhikkhu. What is this bhikkhu’s name? This is an excellent bhikkhu. This bhikkhu is keen on training. Come, bhikkhu, here’s a seat, sit down.’ Then it would occur to the newly ordained bhikkhus: ‘It seems that when a bhikkhu is a forest dweller and speaks in praise of forest dwelling ... when he is energetic and speaks in praise of arousing energy, the elder bhikkhus invite him to a seat….’ They would practise accordingly, and that would lead to their welfare and happiness for a long time.

5“But now, Kassapa, the elder bhikkhus are no longer forest dwellers and do not speak in praise of forest dwelling … [210] … they are no longer energetic and do not speak in praise of arousing energy. Now it is the bhikkhu who is well known and famous, one who gains robes, almsfood, lodgings, and medicinal requisites, that the elder bhikkhus invite to a seat, saying: ‘Come, bhikkhu. What is this bhikkhu’s name? This is an excellent bhikkhu. This bhikkhu is keen on the company of his brothers in the holy life. Come, bhikkhu, here’s a seat, sit down.’ Then it occurs to the newly ordained bhikkhus: ‘It seems that when a bhikkhu is well known and famous, one who gains robes, almsfood, lodgings, and medicinal requisites, the elder bhikkhus invite him to a seat….’ They practise accordingly, and that leads to their harm and suffering for a long time.

6“If, Kassapa, one speaking rightly could say: ‘Those leading the holy life have been ruined by the ruination of those who lead the holy life; those leading the holy life have been vanquished by the vanquishing of those who lead the holy life,’²⁸⁴ I read with Ee: evaṁ hi taṁ Kassapa sammā vadamāno vadeyya upaddutā brahmacārī brahmacārūpaddavena abhibhavanā brahmacārī brahmacārabhibhavanenā ti. Se differs only in reading vadanto for vadamāno. Be, however, has etarahi taṁ Kassapa sammā vadamāno vadeyya upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāri-abhipatthanenā ti. This version, I suspect, arose by substituting the commentarial gloss for the original. It seems that in Se and Ee the sense requires, in place of the first abhibhavanā, the past participle abhibhūtā (or adhibhūta), though no edition available to me has this reading. On how gain and honour ruin those who live the holy life, see MN III 116,22-117,13. Spk (Se): They are ruined by the ruination of those who lead the holy life, namely, excessive desire and lust for the four requisites. Vanquishment is excessive longing (abhibhavanā ti adhimattapatthanā). By the vanquishing of those who lead the holy life: by the state of the four requisites that consists in the excessive longing of those who lead the holy life (brahmacārabhibhavanenā ti brahmacārīnaṁ adhimattapatthanāsaṅkhātena catupaccayabhāvena). Se has a note here to the gloss: Evaṁ sabbattha. Catupaccayābhibhavena iti bhavitabbaṁ .
it is just thus that one could rightly say this.”

9. Jhānas and Direct Knowledges

1At Sāvatthı̄. “Bhikkhus, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. [211] Kassapa too, to whatever extent he wishes, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna.

2“Bhikkhus, to whatever extent I wish, with the subsiding of thought and examination, I enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. Kassapa too, to whatever extent he wishes, with the subsiding of thought and examination, enters and dwells in the second jhāna.

3“Bhikkhus, to whatever extent I wish, with the fading away as well of rapture, I dwell equanimous, and mindful and clearly comprehending, I experience happiness with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ Kassapa too, to whatever extent he wishes, enters and dwells in the third jhāna.

4“Bhikkhus, to whatever extent I wish, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, I enter and dwell in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. Kassapa too, to whatever extent he wishes, enters and dwells in the fourth jhāna.

5“Bhikkhus, to whatever extent I wish, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite,’ I enter and dwell in the base of the infinity of space. Kassapa too, to whatever extent he wishes, enters and dwells in the base of the infinity of space.

6“Bhikkhus, to whatever extent I wish, by completely transcending the base of the infinity of space, aware that ‘consciousness is infinite,’ I enter and dwell in the base of the infinity of consciousness. [212] Kassapa too, to whatever extent he wishes, enters and dwells in the base of the infinity of consciousness.

7“Bhikkhus, to whatever extent I wish, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ I enter and dwell in the base of nothingness. Kassapa too, to whatever extent he wishes, enters and dwells in the base of nothingness.

8“Bhikkhus, to whatever extent I wish, by completely transcending the base of nothingness, I enter and dwell in the base of neither-perception-nor-nonperception. Kassapa too, to whatever extent he wishes, enters and dwells in the base of neither-perception-nor-nonperception.

9“Bhikkhus, to whatever extent I wish, by completely transcending the base of neither-perception-nor-nonperception, I enter and dwell in the cessation of perception and feeling. Kassapa too, to whatever extent he wishes, enters and dwells in the cessation of perception and feeling.

10“Bhikkhus, to whatever extent I wish, I wield the various kinds of spiritual power: having been one, I become many; having been many, I become one; I appear and vanish; I go unhindered through a wall, through a rampart, through a mountain as though through space; I dive in and out of the earth as though it were water; I walk on water without sinking as though it were earth; seated cross-legged, I travel in space like a bird; with my hand I touch and stroke the moon and sun so powerful and mighty; I exercise mastery with the body as far as the brahmā world. Kassapa too, to whatever extent he wishes, wields the various kinds of spiritual power.

11“Bhikkhus, to whatever extent I wish, with the divine ear element, which is purified and surpasses the human, I hear both kinds of sounds, the divine and human, those that are far as well as near. Kassapa too, to whatever extent he wishes, with the divine ear element, which is purified and surpasses the human, hears both kinds of sounds. [213]

12“Bhikkhus, to whatever extent I wish, I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated. Kassapa too, to whatever extent he wishes, understands the minds of other beings and persons, having encompassed them with his own mind.

13“Bhikkhus, to whatever extent I wish, I recollect my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus I recollect my manifold past abodes with their modes and details. Kassapa too, to whatever extent he wishes, recollects his manifold past abodes with their modes and details.

14“Bhikkhus, to whatever extent I wish, with the divine eye, which is purified and surpasses the human, I see beings [214] passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare on according to their kamma thus: ‘These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare on according to their kamma. Kassapa too, to whatever extent he wishes, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on according to their kamma.

15“Bhikkhus, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.²⁸⁵ In MLDB cetovimutti pañnāvimutti is translated “deliverance of mind and deliverance by wisdom,” as if the two terms were separate items standing in conjunction. I now think it better to omit the conjunctive particle (which is not in the Pāli) and to treat the two terms as a dual designation for what is essentially the same state. Spk explains cetovimutti as the concentration of the fruit of arahantship (arahattaphalasamādhi), paññāvimutti as the wisdom of the fruit of arahantship (arahattaphalapaññā). Kassapa too, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”

10. The Bhikkhunı̄s’ Quarters

1Thus have I heard. On one occasion the Venerable Mahākassapa was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Ānanda dressed and, [215] taking bowl and robe, he approached the Venerable Mahākassapa and said: “Come, Venerable Kassapa, let us go to the bhikkhunı̄s’ quarters.”²⁸⁶ From the absence of any reference to the Blessed One in the introduction it is likely that this sutta takes place after his parinibbāna. Spk supports this supposition (see following note), as does Ānanda’s use of the vocative bhante when addressing Mahākassapa. Before the Buddha expired the monks used to address one another as āvuso, “friend” (see DN II 154,9-15). Spk: Ānanda asked him to come to the bhikkhunīs’ quarters in order to inspire them and to explain a meditation subject, thinking they would place faith in the talk of the disciple who was the Buddha’s counterpart (buddhapaṭibhāga-sāvaka ).

2“You go, friend Ānanda, you’re the busy one with many duties.”²⁸⁷ Spk: He was not involved with building work, etc., but the four assemblies would come to the Elder Ānanda lamenting over the Buddha’s demise and he would be obliged to console them (see 9:5 and I, n. 541).

3A second time the Venerable Ānanda said to the Venerable Mahākassapa: “Come, Venerable Kassapa, let us go to the bhikkhunı̄s’ quarters.”

4“You go, friend Ānanda, you’re the busy one with many duties.”

5A third time the Venerable Ānanda said to the Venerable Mahākassapa: “Come, Venerable Kassapa, let us go to the bhikkhunı̄s’ quarters.”

6Then, in the morning, the Venerable Mahākassapa dressed and, taking bowl and robe, went to the bhikkhunı̄s’ quarters with the Venerable Ānanda as his companion. When he arrived he sat down on the appointed seat. Then a number of bhikkhunı̄s approached the Venerable Mahākassapa, paid homage to him, and sat down to one side. As they were sitting there, the Venerable Mahākassapa instructed, exhorted, inspired, and gladdened those bhikkhunı̄s with a Dhamma talk, after which he rose from his seat and departed.

7Then the bhikkhunı̄ Thullatissā, being displeased, expressed her displeasure thus: “How can Master Mahākassapa think of speaking on the Dhamma in the presence of Master Ānanda, the Videhan sage?²⁸⁸ Her name means “Fat Tissā.” Spk glosses vedehimuni with paṇḍitamuni, “wise sage,” explaining: “A wise person endeavours with erudition consisting in knowledge—that is, he does all his tasks—therefore he is called Videhan (paṇḍito hi ñāṇasaṅkhā-tena vedena īhati … tasmā vedeho ti vuccati). He was Videhan and a sage, hence ‘the Videhan sage.’” Ap-a 128,12, however, offers a more plausible explanation: “Ānanda was called vedehimuni because he was a sage and the son of a mother from the Vedeha country [= Videha] (Vedeharaṭṭhe jātattā Vedehiyā putto).” See I, n. 233. For Master Mahākassapa to think of speaking on the Dhamma in the presence of Master Ānanda, the Videhan sage—this is just as if a needle-peddler [216] would think he could sell a needle to a needle-maker!”

8The Venerable Mahākassapa overheard the bhikkhunı̄ Thullatissā making this statement and said to the Venerable Ānanda: “How is it, friend Ānanda, am I the needle-peddler and you the needle-maker, or am I the needle-maker and you the needle-peddler?”

9“Be patient, Venerable Kassapa, women are foolish.”²⁸⁹ Khamatha bhante Kassapa bālo mātugāmo. I have translated this sentence with complete fidelity to the text, aware that some readers might find the rendering provocative. One consultant told me, “You’ve just lost half your readership,” and suggested I avoid drawing criticism to the translation by rendering bālo mātugāmo as “she is a foolish woman.” To my mind, this would distort the meaning of the Pāli in subservience to current views of gender. I do not see how the sentence could be construed in any other way than I have rendered it. I leave it to the reader to decide whether Ānanda himself could actually have made such a statement or whether it was put into his mouth by the compilers of the canon.

10“Hold it, friend Ānanda! Don’t give the Saṅgha occasion to investigate you further.²⁹⁰ Spk: This is what is meant: “Do not let the Saṅgha think, ‘Ānanda restrained the disciple who was the Buddha’s counterpart, but he did not restrain the bhikkhunī. Could there be some intimacy or affection between them?’” He utters the following passage (on his meditative attainments) to demonstrate how he is the Buddha’s counterpart. What do you think, friend Ānanda, was it you that the Blessed One brought forward in the presence of the Bhikkhu Saṅgha, saying: ‘Bhikkhus, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Ānanda too, to whatever extent he wishes, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna’?”

11“No, venerable sir.”

12“I was the one, friend, that the Blessed One brought forward in the presence of the Bhikkhu Saṅgha, saying: ‘Bhikkhus, to whatever extent I wish, … I enter and dwell in the first jhāna…. Kassapa too, to whatever extent he wishes, enters and dwells in the first jhāna.’

13(The same exchange is repeated for the remaining meditative attainments and the six direct knowledges, all as in the preceding sutta.) [217]

14“I was the one, friend, that the Blessed One brought forward in the presence of the Bhikkhu Saṅgha, saying: ‘Bhikkhus, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge. Kassapa too, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.’

15“Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six direct knowledges could be concealed.”²⁹¹ Spk glosses sattaratana (seven cubits) as sattahatthappamāṇa (the measurement of seven hands); a hattha (lit. “hand”), which extends from the elbow to the fingertip, is approximately two feet. This is one of the rare texts in the Nikāyas where the word abhiññā is used collectively to designate the six higher knowledges.

16But the bhikkhunı̄ Thullatissā fell away from the holy life.²⁹² Spk: After she had censured the disciple who was the Buddha’s counterpart, even while Mahākassapa was roaring his lion’s roar about the six abhiññās, her saffron robes began to irritate her body like thorny branches or a prickly plant. As soon as she removed them and put on the white clothes (of a lay woman) she felt at ease.

11. The Robe

1On one occasion the Venerable Mahākassapa was dwelling in Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Ānanda was wandering on tour in Dakkhiṇāgiri together with a large Saṅgha of bhikkhus.²⁹³ A BHS parallel of this sutta is at Mvu III 47-56. Spk: Dakkhiṇāgiri was a country in the southern region of the hills surrounding Rājagaha. After the Buddha’s parinibbāna Ānanda had gone to Sāvatthī to inform the multitude; then he left for Rājagaha and along the way was walking on tour in Dakkhiṇāgiri. Now on that occasion thirty bhikkhus—pupils of the Venerable Ānanda—most of them youngsters, had given up the training and had returned to the lower life. [218]

2When the Venerable Ānanda had wandered on tour in Dakkhiṇāgiri as long as he wanted, he came back to Rājagaha, to the Bamboo Grove, the Squirrel Sanctuary. He approached the Venerable Mahākassapa, paid homage to him, and sat down to one side, and the Venerable Mahākassapa said to him: “Friend Ānanda, for how many reasons did the Blessed One lay down the rule that bhikkhus should not take meals among families in groups of more than three?”²⁹⁴ This is said with reference to Pācittiya 32. See Vin IV 71-75.

3“The Blessed One laid down this rule for three reasons, Venerable Kassapa: for restraining ill-behaved persons and for the comfort of well-behaved bhikkhus, [with the intention,] ‘May those of evil wishes, by forming a faction, not create a schism in the Saṅgha!’; and out of sympathy towards families.²⁹⁵ See Vin II 196, which relates the original background story to the rule, namely, Devadatta’s attempt to create a schism in the Saṅgha (also at Vin IV 71). Spk alludes to this in its gloss of the expression mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ: “It was laid down for this reason: ‘As Devadatta along with his retinue ate after informing families and, by relying on those of evil wishes, divided the Saṅgha, so let it not come to pass that others of evil wishes—by collecting a group, eating among families after informing them, and enlarging their group—divide the Saṅgha in reliance on their faction.’” Spk seems to interpret dummaṅkūnaṁ puggalānaṁ niggahāya and pesalānaṁ bhikkhūnaṁ phāsuvihārāya as complementary sides of a single reason, a view explicitly endorsed by Spk-pṭ: dummaṅkūnaṁ niggaho eva pesalānaṁ phāsuvihāro ti idaṁ ekaṁ aṅgaṁ. Thus on this interpretation “mā pāpicchā …” would become a second, independent reason. But I follow Horner (at BD 5:275) and C.Rh.D (at KS 2:147), both of whom take the restraint of ill-behaved persons and the comforting of well-behaved bhikkhus as two distinct reasons, to which “mā pāpicchā …” is subordinate. This seems to be corroborated by the list of ten reasons for the laying down of the training rules (at Vin III 21, etc.), where these two factors are counted as separate reasons. As to the third reason, “out of sympathy for families” (kulānuddayatāya), Spk says: “When the Bhikkhu Saṅgha is living in harmony and performing the Uposatha and Pavāraṇā, people who give ticket-meals, etc., become destined for heaven.” A more plausible explanation is that families are spared the burden of having to support too many bhikkhus at one time. In the Mvu version (at III 48) only two reasons are mentioned, “the protection, safeguarding, and comfort of families” and “the breaking up of cliques of wicked men.”
It is for these three reasons, Venerable Kassapa, that the Blessed One laid down this rule.”

4“Then why, friend Ānanda, are you wandering about with these young bhikkhus who are unguarded in their sense faculties, immoderate in eating, and not devoted to wakefulness? One would think you were wandering about trampling on crops; one would think you were wandering about destroying families. Your retinue is breaking apart, friend Ānanda, your young followers are slipping away. But still this youngster does not know his measure!”

5“Grey hairs are growing on my head, Venerable Kassapa. Can’t we escape being called a youngster by the Venerable Mahākassapa?”²⁹⁶ Kumārakavādā na muccāma. Commentarial tradition holds that Ānanda was born on the same day as the Bodhisatta (see Sv II 425, Ap-a 58, 358, Ja I 63 (Be, but not in the Se or Ee versions)). If this were true, however, he would now be over eighty years of age and thus would hardly have to point to a few grey hairs to prove he is no longer a youngster. Other facts recorded in the canon suggest that Ānanda must have been considerably younger than the Buddha, perhaps by as much as thirty years. On the different opinions about his age held by the early Buddhist schools, see C. Witanachchi’s article “Ānanda,” in the Encyclopaedia of Buddhism, Vol. I, fasc. 4, p. 529. Spk paraphrases in a way that supports the traditional view: “Since you wander around with newly ordained bhikkhus devoid of sense restraint, you wander around with youngsters and thus you yourself deserve to be called a youngster.”
[219]

6“Friend Ānanda, it is just because you wander around with these young bhikkhus who are unguarded in their sense faculties…. But still this youngster does not know his measure!”

7The bhikkhunı̄ Thullanandā heard :²⁹⁷ The name means “Fat Nandā.” She is frequently mentioned in the Bhikkhunī Vibhaṅga as a troublemaker in the Bhikkhunī Saṅgha; see e.g. Vin IV 216, 218, 223-24, etc. KS 2:148 mistakenly calls this nun “Fat Tissā,” confusing her with the petulant nun of the preceding sutta. “Master Mahākassapa has disparaged Master Ānanda, the Videhan sage, by calling him a youngster.” Then, being displeased at this, she expressed her displeasure thus: “How can Master Mahākassapa, who was formerly a member of another sect,²⁹⁸ Aññatitthiyapubbo samāno. Spk: Since the elder was not known to have any teacher or preceptor in this Dispensation, and he had put on the saffron robes himself when he renounced the world, out of indignation she depicts him as having been formerly a member of another sect. On Ānanda as the “Videhan sage” see above n. 288. think to disparage Master Ānanda, the Videhan sage, by calling him a youngster?”

8The Venerable Mahākassapa overheard the bhikkhunı̄ Thullanandā making this statement and said to the Venerable Ānanda: “Surely, friend Ānanda, the bhikkhunı̄ Thullanandā made that statement rashly, without consideration. For since I shaved off my hair and beard, put on saffron robes, and went forth from the home life into homelessness, I do not recall ever having acknowledged any other teacher except the Blessed One, the Arahant, the Perfectly Enlightened One.

9“In the past, friend, when I was still a householder, it occurred to me: ‘Household life is confinement, a path of dust, going forth is like the open air. It is not easy for one living at home to lead the perfectly complete, perfectly purified holy life, which is like polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from the household life into homelessness. ’ Some time later [220] I had an outer robe made from patches of cloth;²⁹⁹ Paṭapilotikānaṁ. See n. 60 above. then, acknowledging those who were arahants in the world [as models], I shaved off my hair and beard, put on saffron robes, and went forth from the household life into homelessness.

10“When I had thus gone forth, I was travelling along a road when I saw the Blessed One sitting by the Bahuputta Shrine between Rājagaha and Nālandā.³⁰⁰ Spk relates here the entire biographical background of Mahākassapa, including several past lives, culminating in his meeting with the Buddha. For a paraphrase, see Hecker, “Mahākassapa: Father of the Saṅgha,” in Nyanaponika and Hecker, Great Disciples of the Buddha, pp. 109-19. Having seen him, I thought: ‘If I should ever see the Teacher, it is the Blessed One himself that I would see. If I should ever see the Fortunate One, it is the Blessed One himself that I would see. If I should ever see the Perfectly Enlightened One, it is the Blessed One himself that I would see.’ Then I prostrated myself right there at the Blessed One’s feet and said to him: ‘Venerable sir, the Blessed One is my teacher, I am his disciple. Venerable sir, the Blessed One is my teacher, I am his disciple.’³⁰¹ I translate Kassapa’s thought just above following Spk, which paraphrases each sentence as a conditional: “‘If I should see the Teacher, it is just the Blessed One that I would see; there cannot be any other Teacher than him. If I should see the Fortunate One—called sugata because he has gone well by the right practice—it is just this Blessed One that I would see; there cannot be any other Fortunate One than him. If I should see the Perfectly Enlightened One—so called because he awakened fully to the truths by himself—it is just the Blessed One that I would see; there cannot be any other Perfectly Enlightened One than him.’ By this he shows, ‘Merely by seeing him, I had no doubt that this is the Teacher, this is the Fortunate One, this is the Perfectly Enlightened One.’” The repetition of Kassapa’s declaration of discipleship is in Be and Se though not in Ee. Spk confirms the repetition, explaining that although the utterance is recorded twice we should understand that it was actually spoken three times.

11“When I had said this, the Blessed One said to me: ‘Kassapa, if one who does not know and see should say to a disciple so single-minded as yourself: “I know, I see,” his head would split. But knowing, Kassapa, I say, “I know”; seeing, I say, “I see.”³⁰² Spk: If a disciple so single-minded (evaṁ sabbacetasā samannāgato)—so confident in mind (pasannacitto)—should perform such an act of supreme humility towards an outside teacher who, without knowing, claims to know (i.e., to be enlightened), that teacher’s head would fall off from the neck like a palm fruit broken at the stalk; the meaning is, it would split into seven pieces. But when such an act of humility is done at the Master’s golden feet, it cannot stir even a hair on his body. The following “Therefore” implies: “Since knowing, I say ‘I know,’ therefore you should train thus.” “‘Therefore, Kassapa, you should train yourself thus: “I will arouse a keen sense of shame and fear of wrongdoing towards elders, the newly ordained, and those of middle status.” Thus should you train yourself.

12“‘Therefore, Kassapa, you should train yourself thus: “Whenever I listen to any Dhamma connected with the wholesome, I will listen to it with eager ears, attending to it as a matter of vital concern, applying my whole mind to it.”³⁰³ Here Spk explains sabbacetasā differently than above: “attending with a completely attentive mind (sabbena samannāhāracittena), without allowing the mind to stray even a little.” Thus should you train yourself.

13“‘Therefore, Kassapa, you should train yourself thus: “I will never relinquish mindfulness directed to the body associated with joy.” Thus should you train yourself.’³⁰⁴ Sātasahagatā ca me kāyagatā sati. Spk: This is mindfulness of the body associated with pleasure by way of the first jhāna in the foulness meditation and mindfulness of breathing. This threefold exhortation was itself the elder’s going forth and higher ordination.

14“Then, having given me this exhortation, the Blessed One rose from his seat and departed. [221] For seven days, friend, I ate the country’s almsfood as a debtor, but on the eighth day final knowledge arose.³⁰⁵ Spk (Se): Sāṇo ti sakileso sa-iṇo hutvā. Be (text and Spk) reads saraṇo instead of sāṇo, which is less satisfactory. The line is also at MN III 127, 7-8, with sāṇo. Spk: There are four modes of using the requisites: (i) by theft (theyyaparibhoga), the use made by a morally depraved monk; (ii) as a debtor (iṇaparibhoga), the unreflective use made by a virtuous monk; (iii) as an heir (dāyajjaparibhoga), the use made by the seven trainees; (iv) as an owner (sāmiparibhoga), the use made by an arahant. Thus only an arahant uses the requisites as an owner, without debt. The elder speaks of his use of the requisites when he was still a worldling as use by a debtor.

15“Then, friend, the Blessed One descended from the road and went to the foot of a tree.³⁰⁶ Spk: This took place on the day of their first meeting. The attainment of arahantship was mentioned beforehand because of the sequence of the teaching, but it actually took place afterwards. The Buddha descended from the road with the intention of making Kassapa a forest dweller, a rag-robe wearer, and a one-meal eater from his very birth (as a monk). I folded in four my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’ The Blessed One sat down on the appointed seat and said to me: ‘Your outer robe of patches is soft, Kassapa.’–‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion.’–‘Then will you wear my worn-out hempen rag-robes? ’–‘I will, venerable sir.’ Thus I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.³⁰⁷ Spk: The Blessed One wanted to exchange robes with Kassapa because he wished to appoint the elder to his own position (theraṁ attano ṭhāne ṭhapetukāmatāya). When he asked whether the elder could wear his rag-robes he was not referring to his bodily strength but to the fulfilment of the practice (paṭipattipūraṇa). The Buddha had made this robe from a shroud that had covered a slave woman named Puṇṇā, which had been cast away in a cremation ground. When he picked it up, brushed away the creatures crawling over it, and established himself in the great lineage of the nobles ones, the earth quaked and sounded a roar and the devas applauded. In offering the robe, the Buddha implied: “This robe should be worn by a bhikkhu who is from birth an observer of the ascetic practices. Will you be able to make proper use of it?” And Kassapa’s assent signifies, “I will fulfil this practice.” At the moment they exchanged robes the great earth resounded and shook to its ocean boundaries.

16“If, friend, one speaking rightly could say of anyone: ‘He is a son of the Blessed One, born of his breast, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, a receiver of worn-out hempen rag-robes,’ it is of me that one could rightly say this.³⁰⁸ Cp. the Buddha’s praise of Sāriputta at MN III 29,8-13. Spk: By this statement the elder has absolved his going forth from the charge of Thullanandā. This is the purport: “Does one without teacher or preceptor, who takes the saffron robe himself, and who leaves another sect, receive the honour of having the Buddha go out to welcome him, or take ordination by a triple exhortation, or get to exchange robes with the Buddha in person? See how offensive the bhikkhunī Thullanandā’s utterance was!”

17“Friend, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, [222] with rapture and happiness born of seclusion…. (As in §9, down to:)

18“Friend, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.

19“Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six direct knowledges could be concealed.”³⁰⁹ As at 16:10.

20But the bhikkhunı̄ Thullanandā fell away from the holy life.

12. After Death

1On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇası̄ in the Deer Park at Isipatana. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahākassapa. He exchanged greetings with the Venerable Mahākassapa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“How is it, friend Kassapa, does the Tathāgata exist after death?”³¹⁰ Spk glosses “Tathāgata” here as satta, a being, on which Spk-pṭ comments: “As in past aeons, in past births, one has come into being by way of kamma and defilements, so one has also come now (tathā etarahi pi āgato); hence it is said ‘tathāgata.’ Or else, according to the kamma one has done and accumulated, just so has one come, arrived, been reborn in this or that form of individual existence (tathā taṁ taṁ attabhāvaṁ āgato upagato upapanno).” This explanation seems implausible, especially when other texts clearly show that the philosophical problem over the Tathāgata’s post-mortem state concerns “the Tathāgata, the highest type of person, the supreme person, the one who has attained the supreme attainment (tathāgato uttamapuriso paramapuriso paramapattipatto)” (22:86 (III 116,13-14) = 44:2 (IV 380,14-15)).

3“The Blessed One, friend, has not declared this: ‘The Tathāgata exists after death.’”

4“Then, friend, does the Tathāgata not exist after death?”

5“The Blessed One, friend, has not declared this either: ‘The Tathāgata does not exist after death.’” [223]

6“How is it then, friend, does the Tathāgata both exist and not exist after death?”

7“The Blessed One, friend, has not declared this: ‘The Tathāgata both exists and does not exist after death.’”

8“Then, friend, does the Tathāgata neither exist nor not exist after death?”

9“The Blessed One, friend, has not declared this either: ‘The Tathāgata neither exists nor does not exist after death.’”

10“Why hasn’t the Blessed One declared this, friend?”

11“Because this is unbeneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore the Blessed One has not declared this.”

12“And what, friend, has the Blessed One declared?”

13“The Blessed One, friend, has declared: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering, ’ and ‘This is the way leading to the cessation of suffering.’”

14“And why, friend, has the Blessed One declared this?”

15“Because, friend, this is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore the Blessed One has declared this.”

13. The Counterfeit of the True Dhamma

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, sat down to one side, and said to him: [224]

2“Venerable sir, what is the reason, what is the cause, why formerly there were fewer training rules but more bhikkhus were established in final knowledge, while now there are more training rules but fewer bhikkhus are established in final knowledge?”³¹¹ The same question, but with a different reply, is at MN I 444,36-445,25. Possibly Mahākassapa’s concern with the preservation of the true Dhamma, demonstrated in this sutta, presages his role as the convener of the First Buddhist Council soon after the Buddha’s parinibbāna (described at Vin II 284-85). There we see, in the ebullient reaction of the old bhikkhu Subhadda to the report of the Buddha’s death, the first stirring towards the emergence of a “counterfeit” Dhamma. Mahākassapa convenes the First Council precisely to ensure that the true Dhamma and Discipline will endure long and will not be driven out by counterfeit versions devised by unscrupulous monks.

3“That’s the way it is, Kassapa. When beings are deteriorating and the true Dhamma is disappearing there are more training rules but fewer bhikkhus are established in final knowledge. Kassapa, the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world. But when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.³¹² Spk: There are two counterfeits of the true Dhamma (saddhammapaṭirūpaka ): one with respect to attainment (adhigama ), the other with respect to learning (pariyatti). The former is the ten corruptions of insight knowledge (see Vism 633-38; Ppn 20:105-28). The latter consists of texts other than the authentic Word of the Buddha authorized at the three Buddhist councils, exception made of these five topics of discussion (kathāvatthu): discussion of elements, discussion of objects, discussion of foulness, discussion of the bases of knowledge, the casket of true knowledge. [The counterfeit texts include] the Secret Vinaya (guḷhavinaya), the Secret Vessantara, the Secret Mahosadha, the Vaṇṇa Piṭaka, the Aṅgulimāla Piṭaka, the Raṭṭhapāla-gajjita, the Āḷavaka-gajjita, and the Vedalla Piṭaka. Spk-pṭ: The “Vedalla Piṭaka” is the Vetulla Piṭaka, which they say had been brought from the abode of the nāgas; others say it consists of what was spoken in debates (vādabhāsita). “Other than the authentic Word of the Buddha” (abuddhavacana), because of contradicting the Word of the Buddha; for the Enlightened One does not speak anything internally inconsistent (pubbāparaviruddha). They apply a dart to it; the removal of defilements is not seen there, so it is inevitably a condition for the arising of defilements.
An attempt to identify the texts cited by Spk is made in the fourteenth century work, Nikāyasaṅgraha, discussed by Adikaram, Early History of Buddhism in Ceylon, pp. 99-100. The Nikāyasaṅgraha assigns each text to a different non-Theravādin school. The late date of this work casts doubt on its reliability, and its method of identification is just too neat to be convincing. Spk-pṭ’s comment on the Vedalla Piṭaka suggests it may be a collection of Mahāyāna sūtras. The Mahāyāna is referred to in the Sri Lankan chronicles as the Vetullavāda (Skt Vaitulyavāda); see Rahula, History of Buddhism in Ceylon, pp. 87-90. Spk-pṭ is apparently alluding to the belief that Nāgārjuna had brought the Prajñāpāramitā Sūtras from the nāga realm. The five types of “topics of discussion” (kathāvatthu), accepted by the Theravādins though not authorized as canonical, were probably philosophical treatises recording the opinions of famous teachers on important points of doctrine. Spk describes at length the gradual disappearance of the Buddha’s Dispensation as a threefold disappearance of achievement, practice, and learning (adhigama-, paṭipatti-, pariyatti-saddhamma).

4“Just as, Kassapa, gold does not disappear so long as counterfeit gold has not arisen in the world, but when counterfeit gold arises then true gold disappears, so the true Dhamma does not disappear so long as a counterfeit of the true Dhamma has not arisen in the world, but when a counterfeit of the true Dhamma arises in the world, then the true Dhamma disappears.

5“It is not the earth element, Kassapa, that causes the true Dhamma to disappear, nor the water element, nor the heat element, nor the air element. It is the senseless people who arise right here who cause the true Dhamma to disappear.

6“The true Dhamma does not disappear all at once in the way a ship sinks.³¹³ Spk glosses: ādikenā ti ādānena gahaṇena; opilavatī ti nimujjati . Spk-pṭ: ādānaṁ ādi, ādi eva ādikaṁ. Spk explains the simile thus: “Unlike a ship crossing the water, which sinks when receiving goods, there is no disappearance of the true Dhamma by being filled up with learning, etc. For when learning declines the practice declines, and when the practice declines achievement declines. But when learning becomes full, persons rich in learning fill up the practice, and those filling up the practice fill up achievement. Thus when learning, etc., are increasing, my Dispensation increases, just like the new moon.” C.Rh.D, following this explanation, renders the line: “Take the sinking of a ship, Kassapa, by overloading” (KS 2:152). I find dubious, however, Spk’s understanding of ādikena as meaning “taking, grasping.” Elsewhere ādikena has the sense of “all at once, suddenly,” contrasted with anupubbena, “gradually” (see MN I 395,4, 479,35; II 213,4; Ja VI 567,6, 14). This is clearly the meaning required here.
There are, Kassapa, five detrimental things³¹⁴ Pañca okkamaniyā dhammā. Spk glosses: okkamaniyā ti heṭṭhāgamanīya, “leading downwards.” A parallel passage at AN III 247 repeats the first four causes but replaces the fifth by “lack of mutual respect and deference.” that lead to the decay and disappearance of the true Dhamma. What are the five? Here the bhikkhus, the bhikkhunı̄s, the male lay followers, and the female lay followers dwell without reverence and deference towards the Teacher; they dwell without reverence and deference towards the Dhamma; they dwell without reverence and deference towards the Saṅgha; [225] they dwell without reverence and deference towards the training; they dwell without reverence and deference towards concentration.³¹⁵ Spk: One dwells without reverence for concentration when one does not attain the eight attainments (aṭṭha samāpattiyo) or make any effort to attain them. These, Kassapa, are the five detrimental things that lead to the decay and disappearance of the true Dhamma.

7“There are five things, Kassapa, that lead to the longevity of the true Dhamma, to its nondecay and nondisappearance. What are the five? Here the bhikkhus, the bhikkhunı̄s, the male lay followers, and the female lay followers dwell with reverence and deference towards the Teacher; they dwell with reverence and deference towards the Dhamma; they dwell with reverence and deference towards the Saṅgha; they dwell with reverence and deference towards the training; they dwell with reverence and deference towards concentration. These, Kassapa, are the five things that lead to the longevity of the true Dhamma, to its nondecay and nondisappearance.”