1Thus have I heard. Once the Lord was staying at Ujuññāya in the deer-park of Kaṇṇakatthale.[n.191] A public park in which the deer were safe from being hunted (DA). There the naked ascetic Kassapa came to him, exchanged courtesies with him, and stood to one side. Then he said:

1Evaṁ 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:

'Friend Gotama, I have heard it said: "The ascetic Gotama disapproves of all austerities, and censures and blames all those who lead a harsh life of self-mortification.[n.192] Tapaṁ: severe forms of self-mortification as listed in verse 14. This is to be distinguished from asceticism as such. However, the term 'penance' used by RD is wrong because the intention is quite different from the Christian idea of penance. Having used 'ascetic' for samaṇa since the term 'recluse' favoured by some translators is inappropriate, I have fallen back on the cumbrous 'practiser of austerity' for the term tapassī used here. Fortunately this term occurs so much more rarely than samaṇa that little inconvenience results. Now are those who say this telling the truth, and do they not slander the Lord Gotama with lies? Do they explain the truth about his Dhamma and what pertains to it, or does some fellow-teacher of a different sect deserve to be blamed for this statement? We would like to see the Lord Gotama refute this charge."

"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.

2'Kassapa, those who say this are not telling the truth, they slander me with lies. The situation occurs, Kassapa, that I see one practiser of mortification, and with the divine eye[n.193] Cf. DN 2.95. which is purified beyond the sight of humans I see him arising after death, at the breaking-up of the body, in a place of woe, a baleful state, a place of destruction, in hell. Again, I see one practiser of mortification… arising after death in a good place, a heavenly state.

2"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.

3Again, I see one who practises little austerity … arising in a state of woe … Again, I see one who practises little austerity… arising after death in a good place, a heavenly state. Since I can see as it is the arising, the destiny, the death and re-arising of those ascetics, how could I disapprove of all austerities, and censure and blame all those who lead a harsh life of self-mortification?

3Idhāhaṁ, 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?

4'Kassapa, there are some ascetics and Brahmins who are wise, skilled, practised in disputation, splitters of hairs, acute, who walk cleverly along the paths of views. Sometimes their views accord with mine, sometimes they do not. What they sometimes applaud, we sometimes applaud. What they sometimes do not applaud, we sometimes do not applaud; what they sometimes applaud, we sometimes do not applaud, and what they sometimes do not applaud, we sometimes applaud.

4Santi, 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.

5What we sometimes applaud, they sometimes applaud, what we sometimes do not applaud, they sometimes do not applaud. What we sometimes applaud, they sometimes do not applaud, and what we sometimes do not applaud, they sometimes applaud.

5Yaṁ 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.

Teachers & Their Followers

1. Samanuyuñjāpanakathā

6'On approaching them I say: "In these things there is no agreement, let us leave them aside. In these things there is agreement: there let the wise take up, cross-question and criticise these matters with the teachers or with their followers, saying: 'Of those things that are unskilful[n.194] Akusala: lit. 'unskilled', i.e. unwholesome and productive of unfavourable karmic results. and reckoned as such, censurable, to be refrained from, unbefitting a Noble One, black, and reckoned as such — who is there who has completely abandoned such things and is free from them: the ascetic Gotama, or some other venerable teachers?'"

6Tyāhaṁ 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?

7'It may be that the wise… say: "Of those things that are unskilled…the ascetic Gotama has completely freed himself, but the other reverend teachers only in part." In this case the wise give us the greatest share of praise.

7Ṭhānaṁ 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.

8'Or the wise may say: "Of those things that are skilled and reckoned as such, blameless, to be practised, fitting for a Noble One, bright and reckoned as such, who is there who has completely mastered them — the ascetic Gotama, or some other reverend teachers?"

8Aparampi 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?

9'Or the wise may say: "Of these things … the ascetic Gotama has completely mastered them, but the other reverend teachers only in part." In this case the wise give us the greatest share of praise.

9Ṭhānaṁ 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.

10–13As verses 5–8 but: 'the order of the ascetic Gotama's disciples, or that of the other reverend teachers.'

10Aparampi 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?

11Ṭhānaṁ 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.

12Aparampi 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?

13Ṭhānaṁ 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.

Noble Eightfold Path

2. Ariyaaṭṭhaṅgikamagga

14'Kassapa, there is a path, there is a course of training, whereby one who has followed it will know and see for himself: "The ascetic Gotama speaks at the proper time, what is true, to the point[n.195] Cf. DN 1.12. — the Dhamma and the discipline." What is this path and this course of training? It is the Noble Eightfold Path, namely Right View, Right Thought; Right Speech, Right Action, Right Livelihood; Right Effort, Right Mindfulness, Right Concentration. This is the path whereby one may know and see for oneself: "The ascetic Gotama speaks at the proper time, what is true, to the point — the Dhamma and the discipline."'

14Atthi, 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.

Austerities

3. Tapopakkamakathā

15At this, Kassapa said to the Lord: 'Gotama, these ascetic practices of certain practisers of self-mortification are considered proper to them: a naked ascetic uses no polite restraints,[n.196] In regard to bodily functions (DA). The whole list recurs, e.g. at MN 12.42. licks his hands, does not come or stand still when requested. He does not accept food offered or prepared for him, or an invitation to a meal. He does not accept food out of the pot or pan, nor on the threshold, among the firewood or the rice-pounders, nor where two people are eating, from a pregnant or nursing woman or from one living with a man, nor from gleanings, from where a dog is standing or where flies are swarming. He eats no fish or meat and drinks no rum or spirits or fermented rice-gruel.[n.197] Thusodakaṁ: 'rice-gruel', but the sense requires something fermented. RD's assertion to the contrary is not supported by the Sub-Commentary. BB, at MN 12.42, renders it 'fermented brew'. He is a one-house man[n.198] One who accepts alms from only one house. or a one-piece man,[n.199] One who takes only one portion. a two-house man, a seven-piece man or a seven-house man. He exists on one, two or seven little offerings, eats only once a day, once in two days, once in seven days. He takes to eating rice only twice a month. These are considered proper practices.

15Evaṁ 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.

16'Or a man becomes a herb-eater, a millet-eater, a raw-rice-eater, a wild-rice-eater, an eater of water-plants, of rice-husk-powder, of rice-scum, of the flowers of oil-seeds, grass or cow-dung, of forest roots and fruits, eating windfalls

16Imepi 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.

17He wears coarse hemp or mixed material, shrouds from corpses, rags from the dust-heap, garments of bark-fibre, antelope-skins, grass, bark, shavings, blankets of human hair[n.200] Like Ajita Kesakambali DN 2.24. or horse-hair, the wings of owls. He is a plucker-out of hair and beard, devoted to this practice; he is a covered-thom man, making his bed on them, sleeping alone in a garment of wet mud, living in the open air, accepting whatever seat is offered, living on filth and addicted to the practice, one who drinks no water[n.201] Apānaka. Probably one who like the Jains does not drink cold water because of the living beings in it. and is addicted to the practice, or he dwells intent on the practice of going to bathe three times before evening.'[n.202] In order to wash away his sin: cf. the story of Sangarava SN 7.21.

17Imepi 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.

Austerities Without Morality

4. Tapopakkamaniratthakathā

18–20'Kassapa, a practiser of self-mortification may do all these things, but if his morality, his heart and his wisdom are not developed and brought to realisation, then indeed he is still far from being an ascetic or a Brahmin. But, Kassapa, when a monk develops non-enmity, non-ill-will and a heart full of loving-kindness and, abandoning the corruptions, realises and dwells in the uncorrupted deliverance of mind, the deliverance through wisdom, having realised it in this very life by his own insight, then, Kassapa, that monk is termed an ascetic and a Brahmin.'[n.203] The passage: 'but if his morality…' recurs, first after 'twice a month', then after 'windfalls', and in conclusion. As RD points out, the Buddha is using the terms 'ascetic' and 'Brahmin' in his own sense, not Kassapa's.

18"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.

19Sākabhakkho 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.

20Sāṇāni 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.

21At this Kassapa said to the Lord: 'Reverend Gotama, it is hard to be an ascetic, it is hard to be a Brahmin.'

21Evaṁ 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.

22–29'So they say in the world, Kassapa: "It is hard to be an ascetic, it is hard to be a Brahmin." If a naked ascetic were to do all these things… as verse 14, and if this were the measure and practice of the difficulty, the great difficulty, of being an ascetic or Brahmin, it would not be right to say: "It is hard to be an ascetic, it is hard to be a Brahmin", because any householder or householder's son — even the slave-girl who draws water — could do this saying: "Well, I will go naked…" as verse 14. But, Kassapa, because there is a very different kind of asceticism beside this, therefore it is right to say: "It is hard to be an ascetic, it is hard to be a Brahmin."

22Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'handāhaṁ acelako homi, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī'ti.

23Yasmā 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.

24Sākabhakkho 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.

25Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā … pe … vanamūlaphalāhāro yāpemi pavattaphalabhojī'ti.

26Yasmā 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.

27Sāṇāni 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.

28Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi … pe … sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī'ti.

29Yasmā 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.

30–38At this Kassapa said to the Lord: 'Reverend Gotama, it is hard to understand an ascetic, it is hard to understand a Brahmin.'

30Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: "dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo"ti.

'So they say in the world, Kassapa: "It is hard to understand an ascetic, it is hard to understand a Brahmin." If a naked ascetic were to do all these things, and if this were the measure and practice of the difficulty, the great difficulty, of understanding an ascetic or Brahmin, it would not be right to say that, because any householder…could understand it. But, Kassapa, because there is a very different kind of asceticism and Brahmanism beside this, it is right to say: "It is hard to understand an ascetic or a Brahmin." But, Kassapa, when a monk develops non-enmity, non-ill-will and a heart full of loving-kindness and, abandoning the corruptions, realises and dwells in the uncorrupted deliverance of mind, the deliverance through wisdom, having realised it in this very life by his own insight, then, Kassapa, that monk is called an ascetic and a Brahmin.'

"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.

31Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'ayaṁ acelako hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī'ti.

32Yasmā 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.

33Sākabhakkho 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.

34Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'ayaṁ sākabhakkho vā hoti sāmākabhakkho … pe … vanamūlaphalāhāro yāpeti pavattaphalabhojī'ti.

35Yasmā 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.

36Sāṇāni 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.

37Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti … pe … sāyatatiyakampi udakorohanānuyogamanuyutto viharatī'ti.

38Yasmā 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.

Development of Morality, Concentration, & Wisdom

5. Sīlasamādhipaññāsampadā

39–44Then Kassapa said to the Lord: 'Reverend Gotama, what then is the development of morality, of the heart, and of wisdom?'

39Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: "katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā"ti?

'Kassapa, a Tathāgata arises in the world an Arahant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of gods and humans, enlightened and blessed. He, having realised it by his own super-knowledge, proclaims this world with its devas, māras and Brahmās, its princes and people. He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and displays the fully-perfected and purified holy life. A disciple goes forth and practises the moralities Sutta 2, verses 41–63. That is the perfection of morality. He guards the sense-doors, etc. and attains the four jhānas Sutta 2 verses 64–82. [173–4] That is the perfection of the heart. He attains various insights and the cessation of the corruptions Sutta 2, verses 83–98. That is the perfection of wisdom. And, Kassapa, there is nothing further or more perfect than this perfection of morality, of the heart and of wisdom.

"Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho … pe … bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.

40Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya … pe …

41Yathā 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.

42Sa 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.

43So evaṁ samāhite citte … pe … ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … idampissa hoti paññāsampadāya … pe … nāparaṁ itthattāyāti pajānāti. Idampissa hoti paññāsampadāya. Ayaṁ kho, kassapa, paññāsampadā.

44Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

The Lion's Roar

6. Sīhanādakathā

45'Kassapa, there are some ascetics and Brahmins who preach morality. They praise morality in various ways. But as regards the highest Ariyan morality, Kassapa, I do not see any who have surpassed me in this. I am supreme in this regard, in super-morality.

45Santi, 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.

46There are some ascetics and Brahmins who preach self-mortification and scrupulous austerity, which they praise in various ways. But as regards the highest Ariyan self-mortification and austerity, Kassapa, I do not see any who have surpassed me in this. I am supreme in this regard, in super-austerity.

46Santi, 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.

47There are some ascetics and Brahmins who preach wisdom. They praise wisdom in various ways. But as regards the highest Ariyan wisdom, Kassapa, I do not see any who have surpassed me in this. I am supreme in this regard, in super-wisdom. There are some ascetics and Brahmins who preach liberation.

47Santi, 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.

48They praise liberation in various ways. But as regards the highest Ariyan liberation, Kassapa, I do not see any who have surpassed me in this. I am supreme in this regard, in super-liberation.

48Santi, 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.

49'Kassapa, it may be that wanderers of other sects will say: "The ascetic Gotama roars his lion's roar, but only in empty places, not in company." They should be told that this is not true: "The ascetic Gotama roars his lion's roar, and he roars it in company."

49Ṭhānaṁ 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.

50Or they may say: "The ascetic Gotama roars his lion's roar, and in company, but he does so without confidence." They should be told that this is not true: "The ascetic Gotama roars his lion's roar, in company and confidently."

50Ṭhānaṁ 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.

51Or they may say: "The ascetic Gotama roars his lion's roar, and in company, and confidently, but they do not question him." They should be told that this is not true: "The ascetic Gotama roars his lion's roar… and they question him." Or they may say: "… and they question him, but he does not answer." … Or they may say: "… he answers, but he does not win them over with his answers." … Or they may say: "… but they don't find it pleasing." … Or they may say: "… but they are not satisfied with what they have heard." … Or they may say: "… but they don't behave as if they were satisfied." … Or they may say: "… but they are not on the path of truth." … Or they may say: "… but they are not satisfied with the practice." They should be told that this is not true: "The ascetic Gotama roars his lion's roar, in company and confidently, they question him and he answers, he wins them over with his answers, they find it pleasing and are satisfied with what they have heard, they behave as if they were satisfied, they are on the path of truth, and they are satisfied with the practice." That, Kassapa, is what they should be told.

51Ṭhānaṁ 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.

Staying with Other Teachers

7. Titthiyaparivāsakathā

52'Once, Kassapa, I was staying at Rajagaha at the Vultures' Peak. And a certain practiser of mortification called Nigrodha consulted me about the practice of austerity.[n.204] See DN 25. And he was delighted with my explanation beyond all measure.' 'Lord, who on hearing Dhamma from you would fail to be delighted beyond all measure? I am delighted beyond all measure. Excellent, Lord, excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil-lamp into a dark place, so that those with eyes could see what was there. Just so the Blessed Lord has expounded the Dhamma in various ways. Lord, may I receive the going-forth at the Lord's hands, may I receive ordination!'

52Ekamidāhaṁ, 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.

53'Kassapa, whoever has formerly belonged to another sect and wishes for the going-forth or ordination in this Dhamma and discipline must wait four months, and at the end of four months' probation, the monks who are established in mind will give him the going-forth and the monastic ordination. But there can be a distinction of persons in this.' 'Lord, if such is the case, I will even wait four years, and at the end of that time let the monks give me the going-forth and the monastic ordination.'

53"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.

54Then Kassapa received the going-forth from the Lord himself, and the monastic ordination. And the newly-ordained Venerable Kassapa, alone, secluded, unwearying, zealous and resolute, in a short time attained that for which young men of good birth go forth from the household life into homelessness, that unexcelled culmination of the holy life, having realised it here and now by his own super-knowledge and dwelt therein knowing: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is nothing further here.'

54Alattha 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.

And the Venerable Kassapa became another of the Arahants.

Mahāsīhanādasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.