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Kassapa Saṃyutta Contentment Sutta At Sāvatthī he was dwelling… Monks, Kassapa is content with any kind of robe, and praises contentment with any kind of robe. He does not, for robes' sake, engage in an improper search. Not getting a robe, he does not fret. Getting a robe, he uses it unattached, uninfatuated, unabsorbed, seeing its danger, discerning the escape. Monks, Kassapa is content with any kind of almsfood, and praises contentment with any kind of almsfood. He does not, for almsfood's sake, engage in an improper search. Not getting almsfood, he does not fret. Getting almsfood, he uses it unattached, uninfatuated, unabsorbed, seeing its danger, discerning the escape. Monks, Kassapa is content with any kind of dwelling, and praises contentment with any kind of dwelling. He does not, for dwellings' sake, engage in an improper search. Not getting a dwelling, he does not fret. Getting a dwelling, he uses it unattached, uninfatuated, unabsorbed, seeing its danger, discerning the escape. Monks, Kassapa is content with any kind of requisites for the sick, and praises contentment with any kind of requisites for the sick. He does not, for requisites for the sick's sake, engage in an improper search. Not getting requisites for the sick, he does not fret. Getting requisites for the sick, he uses them unattached, uninfatuated, unabsorbed, seeing their danger, discerning the escape. Therefore, monks, you should train yourselves thus: 'We will be content with any kind of robe, and will praise contentment with any kind of robe. We will not, for robes' sake, engage in an improper search. Not getting a robe, we will not fret. Getting... and robes, without greed, without infatuation, without being absorbed, seeing their danger, with wisdom of escape, we will use them.’” (Thus all should be done.) “‘We will be content with whatever almsfood… …we will be content with whatever lodging… …we will be content with whatever requisites for the sick, medicines, and supplies; and we will praise contentment with whatever requisites for the sick, medicines, and supplies; and for the sake of requisites for the sick, medicines, and supplies, we will not engage in improper seeking; and not having obtained requisites for the sick, medicines, and supplies, we will not be distressed; and having obtained requisites for the sick, medicines, and supplies, without greed, without infatuation, without being absorbed, seeing their danger, with wisdom of escape, we will use them.’ Thus, monks, you should train. For I will instruct you, monks, with Kassapa, or with one who is like Kassapa; and having been instructed, you should practice accordingly.” The First. 2. The Discourse on the Shameless 145. Thus have I heard: At one time, the Venerable Mahākassapa and the Venerable Sāriputta were dwelling in Bārāṇasī, in Isipatana, the Deer Park. Then, in the evening, the Venerable Sāriputta, having risen from seclusion, approached the Venerable Mahākassapa. Having approached, he exchanged greetings with the Venerable Mahākassapa. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the Venerable Sāriputta said to the Venerable Mahākassapa: “It is said, friend Kassapa, that one who is not ardent, not conscientious, is incapable of full enlightenment, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage; but one who is ardent and conscientious is capable of full enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage.” “To what extent, friend, is one not ardent, not conscientious, incapable of full enlightenment, incapable of Nibbāna, incapable of the unsurpassed for the attainment of security from bondage. And how, friend, is one ardent, conscientious, capable of awakening, capable of Nibbāna, capable of attaining the unsurpassed security from bondage? Here, friend, a bhikkhu, thinking: 'May unarisen evil unwholesome states arising not lead to my detriment,' does not make an effort. Thinking: 'May arisen evil unwholesome states remaining unabandoned not lead to my detriment,' does not make an effort. Thinking: 'May unarisen wholesome states not arising not lead to my detriment,' does not make an effort. Thinking: 'May arisen wholesome states ceasing not lead to my detriment,' does not make an effort. Thus, friend, one is not ardent. And how, friend, is one not conscientious? Here, friend, a bhikkhu, thinking: 'May unarisen evil unwholesome states arising not lead to my detriment,' is not conscientious. Thinking: 'May arisen evil unwholesome states remaining unabandoned not lead to my detriment,' is not conscientious. Thinking: 'May unarisen wholesome states not arising not lead to my detriment,' is not conscientious. Thinking: 'May arisen wholesome states ceasing not lead to my detriment,' is not conscientious. Thus, friend, one is not conscientious. Thus, friend, one who is not ardent, not conscientious, is incapable of awakening, incapable of Nibbāna, incapable of attaining the unsurpassed security from bondage. And how, friend, is one ardent? Here, friend, a bhikkhu, thinking: 'May unarisen evil unwholesome states arising not lead to my detriment,' makes an effort. Thinking: 'May arisen evil unwholesome states remaining unabandoned not lead to my detriment,' makes an effort. Thinking: 'May unarisen wholesome states not arising not lead to my detriment,' makes an effort. Thinking: 'May arisen wholesome states ceasing not lead to my detriment,' makes an effort. Thus, friend, one is ardent. And how, friend, is one conscientious? Here, friend, a bhikkhu, thinking: 'May unarisen evil unwholesome states arising not lead to my detriment,' is conscientious. Thinking: 'May arisen evil unwholesome states remaining unabandoned not lead to my detriment,' he is ashamed, thinking: 'Unarisen wholesome states, if they do not arise, would lead to my disadvantage.' He is ashamed, thinking: 'Arisen wholesome states, if they cease, would lead to my disadvantage.' Thus, friend, one is ashamed. Thus, friend, one who is ardent and ashamed is capable of full enlightenment, capable of Nibbāna, capable of attaining the unsurpassed security from bondage." Second. 3. The Moon-like Sutta 146. Dwelling at Sāvatthī... "Like the moon, monks, approach families – withdraw the body, withdraw the mind, always new in families, not forward. Just as, monks, a person would look into an old well, or at a mountain precipice, or a river chasm – he withdraws the body, he withdraws the mind; even so, monks, like the moon, approach families – withdraw the body, withdraw the mind, always new in families, not forward." "Kassapa, monks, like the moon, approaches families – he withdraws the body, he withdraws the mind, always new in families, not forward. What do you think, monks, what kind of monk is fit to approach families?" "Our teachings, venerable sir, have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard from the Blessed One, the monks will remember it." Then the Blessed One waved his hand in the air. "Just as, monks, this hand in the air does not cling, does not grasp, does not get entangled; even so, monks, for any monk who approaches families, whose mind in families does not cling, does not grasp, does not get entangled – 'May those who desire gain obtain gain, may those who desire merit do meritorious deeds' – just as he is pleased and gladdened by his own gain, so too he is pleased and gladdened by the gain of others; such a monk, monks, is fit to approach families. "Kassapa, monks, And, when approaching families, his mind does not cling to, nor grasp, nor become bound in families, thinking: 'May those desiring gain obtain gain, may those desiring merit do meritorious deeds!' Just as he is pleased and gladdened by his own gain, so too is he pleased and gladdened by the gain of others. "What do you think, monks? Of what kind of monk is the teaching of Dhamma impure? Of what kind of monk is the teaching of Dhamma pure?" "Our teachings, venerable sir, have the Blessed One as their root, the Blessed One as their guide, the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement. Having heard it from the Blessed One, the monks will remember it." "In that case, monks, listen, pay close attention; I will speak." "Yes, venerable sir," those monks replied to the Blessed One. The Blessed One said this: "Monks, if any monk teaches Dhamma to others with this thought: 'Oh, if only they would listen to my Dhamma, and having heard it, would be pleased with the Dhamma, and being pleased, would show their pleasure to me!' Monks, the teaching of Dhamma by such a monk is impure." "But, monks, if a monk teaches Dhamma to others with this thought: 'The Dhamma is well-proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Oh, if only they would listen to my Dhamma, and having heard it, would understand the Dhamma, and having understood it, would practice for its realization!' Thus, he teaches Dhamma to others because of the Dhamma's excellence, out of compassion, out of sympathy, out of pity. Monks, the teaching of Dhamma by such a monk is pure." "Monks, Kassapa teaches Dhamma to others with this thought: 'The Dhamma is well-proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, applicable,' to be known by the wise, each for himself. Oh, if only they would hear my Dhamma, and having heard the Dhamma, they would understand it, and having understood it, they would practice accordingly! Thus, on account of the Dhamma's excellence, he teaches the Dhamma to others;