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the Blessed One's coarse rag-robes." So I, friend, gave my patched-rag robe to the Blessed One. And I, in turn, took up the Blessed One's coarse rag-robes. If one, friend, speaking rightly, were to say: "The Blessed One's own son, born from his mouth, born of Dhamma, created by Dhamma, an heir of Dhamma, has accepted coarse rag-robes," then it is me one would be speaking rightly about. It is me one would be speaking rightly about: "The Blessed One's own son, born from his mouth, born of Dhamma, created by Dhamma, an heir of Dhamma, has accepted coarse rag-robes." I, friend, as long as I wish, quite secluded from sensual pleasures, secluded from unwholesome states, enter and abide in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and happiness. I, friend, as long as I wish, ... (and so on). I, friend, by the destruction of the taints, having realized for myself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, enter and abide therein. "or, friend, an elephant seven cubits, or seven and a half cubits, one would think could be covered with a palm leaf, who would think my six supernormal powers could be covered." And Bhikkhunī Thullanandā fell away from the holy life. The Eleventh. 12. Discourse on After Death 155. At one time, the venerable Mahākassapa and the venerable Sāriputta were staying in Bārāṇasī, at Isipatana in the Deer Park. Then the venerable Sāriputta, having risen from his seclusion in the evening, 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. Seated to one side, the venerable Sāriputta said this to the venerable Mahākassapa: "Now, friend Kassapa, does the Tathāgata exist after death?" "That, friend, has been undeclared by the Blessed One – 'the Tathāgata exists after death'." "But, friend, does the Tathāgata not exist after death?" "That too, friend, has been undeclared by the Blessed One – 'the Tathāgata does not exist after death'." "Now, friend, does the Tathāgata both exist and not exist after death?" "That, friend, has been undeclared by the Blessed One – 'the Tathāgata both exists and does not exist after death'." "But, friend, does the Tathāgata neither exist nor not exist after death?" "That too, friend, has been undeclared by the Blessed One – 'the Tathāgata neither exists nor not exists after death'." "And why, friend, has this been undeclared by the Blessed One?" "Because, friend, this is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna. Therefore, it has been undeclared by the Blessed One." "Then what, friend, has been declared by the Blessed One?" "This, 'suffering', friend, has been declared by the Blessed One; this, 'the origin of suffering', has been declared by the Blessed One; this, 'the cessation of suffering'... "this cessation" was declared by the Blessed One; "this is the path leading to the cessation of suffering" was declared by the Blessed One. "And why, friend, was this declared by the Blessed One?" "Because, friend, this is connected with the goal, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. Therefore, it was declared by the Blessed One." The Twelfth. 13. The Discourse on the Counterfeit of the True Dhamma 156. Thus have I heard: On one occasion the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Mahākassapa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Mahākassapa said to the Blessed One: "What, Bhante, is the reason, what is the cause, that formerly there were fewer training rules, and more bhikkhus became established in direct knowledge? But what, Bhante, is the reason, what is the cause, that now there are more training rules, and fewer bhikkhus become established in direct knowledge?" "It is so, Kassapa, when beings decline, when the True Dhamma disappears, then there are more training rules, and fewer bhikkhus become established in direct knowledge. The disappearance of the True Dhamma does not occur, Kassapa, until a counterfeit of the True Dhamma arises in the world. But when, Kassapa, a counterfeit of the True Dhamma arises in the world, then the True Dhamma disappears." "Just as, Kassapa, the disappearance of genuine gold does not occur until a counterfeit of genuine gold arises in the world. But when, Kassapa, a counterfeit of genuine gold arises in the world, then genuine gold disappears. In the same way, Kassapa, the disappearance of the True Dhamma does not occur until a counterfeit of the True Dhamma arises in the world. But when, Kassapa, a counterfeit of the True Dhamma arises in the world, then the True Dhamma... of the Dhamma there is disappearance. “Indeed, Kassapa, the earth element does not make the true Dhamma disappear, nor does the water element make the true Dhamma disappear, nor does the fire element make the true Dhamma disappear, nor does the wind element make the true Dhamma disappear; but rather, right here, those deluded persons arise who make this true Dhamma disappear. Just as, Kassapa, a boat sinks from its very beginning; indeed, Kassapa, the true Dhamma’s disappearance is not like that. “Indeed, Kassapa, these five encroaching things lead to the confusion and disappearance of the true Dhamma. Which five? Here, Kassapa, monks, nuns, male lay followers, female lay followers dwell without respect for the Teacher, without deference, without respect for the Dhamma, without deference, without respect for the Saṅgha, without deference, without respect for the training, without deference, without respect for concentration, without deference – indeed, Kassapa, these five encroaching things lead to the confusion and disappearance of the true Dhamma. “Indeed, Kassapa, these five things lead to the establishment, non-confusion, and non-disappearance of the true Dhamma. Which five? Here, Kassapa, monks, nuns, male lay followers, female lay followers dwell with respect for the Teacher, with deference, with respect for the Dhamma, with deference, with respect for the Saṅgha, with deference, with respect for the training, with deference, with respect for concentration, with deference – indeed, Kassapa, these five things lead to the establishment, non-confusion, and non-disappearance of the true Dhamma.” The Thirteenth. The Kassapa Saṃyutta is completed. Its summary – Contented and Shameless, Moon-like, Family-frequenter; Aged, and Three Exhortations, Jhāna and Higher Knowledges, Support; Robe, After Death, and Counterfeit True Dhamma.