English
And since, Kassapa, apart from this measure, apart from this ascetic practice, a recluse or a brahmin is hard to know, very hard to know, therefore it is proper to say: 'Hard to know is a recluse, hard to know is a brahmin.' But when, Kassapa, a monk cultivates a mind of loving-kindness, free from enmity, free from ill-will, and by the destruction of the taints, the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life, he abides in it. This monk, Kassapa, is called a recluse, and also a brahmin. Even if, Kassapa, one wears hempen clothes, wears shrouds... ... even for the third time in the evening, he lives devoted to the practice of descending into water. And Kassapa, with this measure, with this ascetic practice, a recluse or a brahmin would be hard to know, very hard to know. It would not be proper to say: 'Hard to know is a recluse, hard to know is a brahmin.' And he would be able to be known by a householder, or a householder's son, or even by a pot-slave woman: 'This one wears hempen clothes, wears coarse hempen clothes... he lives devoted to the practice of going down to the water even for the third time in the evening.' But Kassapa, because apart from this measure, apart from this ascetic practice, a recluse or a brahmin is hard to know, very hard to know, therefore it is proper to say: 'Hard to know is a recluse, hard to know is a brahmin.' But when, Kassapa, a bhikkhu cultivates a mind of loving-kindness, without enmity, without ill-will, and by the destruction of the taints, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, he abides therein. This, Kassapa, is called a bhikkhu, a recluse, and a brahmin. Accomplishment in Virtue, Concentration, and Wisdom. When this was said, the naked ascetic Kassapa said to the Blessed One: "But what, good Gotama, is that accomplishment in virtue? What is that accomplishment in mind? What is that accomplishment in wisdom?" "Here, Kassapa, a Tathāgata arises in the world, an Arahant, a Fully Self-Awakened One... (as in sections 190-193, so should it be elaborated). Seeing danger, he undertakes and trains in the precepts, endowed with wholesome bodily and verbal action, with a purified livelihood, accomplished in virtue, with guarded doors of the senses, endowed with mindfulness and clear comprehension, contented. "And how, Kassapa, is a bhikkhu accomplished in virtue? Here, Kassapa, a bhikkhu, having abandoned the taking of life, abstains from the taking of life; he has laid aside rod and weapon, is conscientious, compassionate, and dwells with sympathy for the welfare of all living beings. This is his accomplishment in virtue... (as in sections 194 to 210). Or just as some good recluses and brahmins, having eaten food given out of faith, Having enjoyed, they live their lives by such low arts, by wrong livelihood. That is to say – propitiation, making vows, ... (as in section 211) ... or the release of medicines. From such low arts, from wrong livelihood, he abstains. This is his accomplishment in virtue. That monk, Kassapa, thus accomplished in virtue, sees no danger from anywhere, that is, from the restraint of virtue. Just as, Kassapa, a king, a consecrated warrior, having crushed his enemies, sees no danger from anywhere, that is, from his adversaries. Even so, Kassapa, a monk thus accomplished in virtue, sees no danger from anywhere, that is, from the restraint of virtue. Endowed with this noble aggregate of virtue, he experiences blameless joy within himself. Thus, Kassapa, a monk is accomplished in virtue. This, Kassapa, is the accomplishment in virtue. He enters and dwells in the first jhana. This is his accomplishment in mind. He enters and dwells in the second jhana. This is his accomplishment in mind. He enters and dwells in the third jhana. This is his accomplishment in mind. He enters and dwells in the fourth jhana. This is his accomplishment in mind. This, Kassapa, is the accomplishment in mind. With his mind thus concentrated, he directs and inclines his mind to the knowledge and vision. This is his accomplishment in wisdom. He understands: "There is no further state of being." This is his accomplishment in wisdom. This, Kassapa, is the accomplishment in wisdom. And with this accomplishment in virtue, accomplishment in mind, and accomplishment in wisdom, there is no other accomplishment in virtue, accomplishment in mind, or accomplishment in wisdom that is higher or more excellent. Discourse on the Lion's Roar There are, Kassapa, some ascetics and brahmins who are proponents of virtue. They speak in many ways in praise of virtue. As far as, Kassapa, the noble supreme virtue goes, I do not see anyone equal to myself there, much less superior! But rather, I am superior there, that is, in higher virtue. There are, Kassapa, some ascetics and brahmins who are advocates of austerity and repulsion. They speak in many ways in praise of austerity and repulsion. As far as, Kassapa, the noble, supreme austerity and repulsion, I do not see anyone there equal to myself, how much more superior! Indeed, I am superior there, that is, in supreme repulsion. There are, Kassapa, some ascetics and brahmins who are advocates of wisdom. They speak in many ways in praise of wisdom. As far as, Kassapa, the noble, supreme wisdom, I do not see anyone there equal to myself, how much more superior! Indeed, I am superior there, that is, in supreme wisdom. There are, Kassapa, some ascetics and brahmins who are advocates of liberation. They speak in many ways in praise of liberation. As far as, Kassapa, the noble, supreme liberation, I do not see anyone there equal to myself, how much more superior! Indeed, I am superior there, that is, in supreme liberation. 403. It is indeed possible, Kassapa, that wanderers of other sects might say this: ‘The recluse Gotama roars his lion’s roar, but he roars it in an empty house, not in assemblies.’ They should not be told, ‘Do not say that.’ ‘The recluse Gotama roars his lion’s roar, and he roars it in assemblies too’ – that is how they should be told, Kassapa. It is indeed possible, Kassapa, that wanderers of other sects might say this: ‘The recluse Gotama roars his lion’s roar, and he roars it in assemblies, but he does not roar it with confidence.’ They should not be told, ‘Do not say that.’ ‘The recluse Gotama roars his lion’s roar, and he roars it in assemblies, and he roars it with confidence’ – that is how they should be told, Kassapa. It is indeed possible, Kassapa, that wanderers of other sects might say this: ‘The recluse Gotama roars his lion’s roar, and he roars it in assemblies, and he roars it with confidence, but they do not ask him questions… (etc.) and they do ask him questions; but when asked questions by them he answers… and being asked their questions, he answers; but he does not gladden their minds with the answer… he gladdens their minds with the answer; but they do not think it worth listening to… and they think it worth listening to; but having heard, they are not pleased… and having heard, they are pleased; but they do not show their pleasure… and they show their pleasure; but they do not practice accordingly… and they practice accordingly; but having practiced, they do not attain.’ They should not be told: ‘It is like this.’ ‘The ascetic Gotama roars a lion’s roar, and he roars in assemblies, and he roars fearlessly, and they ask him questions, and being asked their questions, he answers, and he gladdens their minds with the answer, and they think it worth listening to, and having heard, they are pleased, and they show their pleasure, and they practice accordingly, and having practiced, they attain.’ Thus, Kassapa, should they be told. The Story of the Parivāsa for Sectarians 404. “Once, Kassapa, I was staying in Rājagaha, on Gijjhakūṭa mountain. There, a certain ascetic, Nigrodha by name, a follower of extreme self-mortification, asked me a question about extreme self-mortification. Being asked that question about extreme self-mortification, I answered. And when I had answered, he was delighted beyond measure.” “Who, venerable sir, having heard the Dhamma from the Blessed One, would not be delighted beyond measure? Indeed, venerable sir, having heard the Dhamma from the Blessed One, I am delighted beyond measure. Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness— ‘those with eyes will see forms’; even so has the Dhamma been made clear by the Blessed One in many ways. I go for refuge, venerable sir, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive, venerable sir, the going forth in the presence of the Blessed One, may I receive to receive the higher ordination.” 405. “Indeed, Kassapa, whoever was formerly of another sect, and desires ordination in this Dhamma and Discipline, and desires higher ordination, he must undergo a four-month probation. After the four months, if the monks are pleased, they ordain him, they give him higher ordination to become a monk. But also, the difference in individuals is known to me here.” “If, Venerable Sir, those formerly of another sect, who desire ordination in this Dhamma and Discipline, who desire higher ordination, must undergo a four-month probation, and after the four months, if the monks are pleased, they ordain them, they give them higher ordination to become a monk— then I will undergo a four-year probation. After the four years, if the monks are pleased, let them ordain me, let them give me higher ordination to become a monk.” Then the naked ascetic Kassapa received ordination from the Blessed One, he received higher ordination. Not long after his higher ordination, Venerable Kassapa,