1. Kassapa

Content

sn16.1:1 At Sāvatthī. “Mendicants, Kassapa is content with any kind of robe, and praises such contentment. He doesn’t employ improper solicitation for the sake of a robe. He doesn’t worry if he doesn’t get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

sn16.1:2 Kassapa is content with any kind of almsfood …

sn16.1:3 Kassapa is content with any kind of lodging …

sn16.1:4 Kassapa is content with any kind of medicines and supplies for the sick …

sn16.1:5 So you should train like this: ‘We will be content with any kind of robe, and praise such contentment. We won’t employ improper solicitation for the sake of a robe. We won’t worry if we don’t get a robe. And if we do get a robe, we’ll use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.’ (All should be told in full the same way.)

sn16.1:6 ‘We will be content with any kind of almsfood …’ ‘We will be content with any kind of lodging …’ ‘We will be content with any kind of medicines and supplies for the sick …’ That’s how you should train. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

1. Kassapa

Imprudent

sn16.2:1 So I have heard. At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi in the deer park at Isipatana. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa: “Reverend Kassapa, it’s said that without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke. But if you are keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.

sn16.2:2 To what extent is this the case?” “Reverend, take a mendicant who doesn’t foster keenness by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re not keen.

sn16.2:3 And how are you not prudent? Take a mendicant who doesn’t foster prudence by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re not prudent. That’s how without being keen and prudent you can’t achieve awakening, extinguishment, and the supreme sanctuary from the yoke.

sn16.2:4 And how are you keen? Take a mendicant who fosters keenness by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re keen.

sn16.2:5 And how are you prudent? Take a mendicant who fosters prudence by thinking: ‘If unarisen unskillful qualities arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful qualities, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful qualities, they’ll lead to harm.’ ‘If arisen skillful qualities cease in me, they’ll lead to harm.’ That’s how you’re prudent. That’s how if you’re keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.”

1. Kassapa

Like the Moon

sn16.3:1 At Sāvatthī. “Mendicants, you should approach families like the moon: withdrawn in body and mind, ever the newcomer, and never rude. Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. They’d withdraw their body and mind. In the same way, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude.

sn16.3:2 Kassapa approaches families like the moon: withdrawn in body and mind, ever the newcomer, and never rude. What do you think, mendicants? What kind of mendicant is worthy of approaching families?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

sn16.3:3 Then the Buddha waved his hand in space. “Mendicants, this hand is not stuck or held or caught in space. In the same way, when approaching families, a mendicant’s mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ They’re just as pleased and happy when others get something as they are when they get something. This kind of mendicant is worthy of approaching families.

sn16.3:4 When Kassapa approaches families, his mind is not stuck or held or caught, thinking: ‘May those who want material things get them, and may those who want merit make merits!’ He’s just as pleased and happy when others get something as he is when he gets something.

sn16.3:5 What do you think, mendicants? What kind of mendicant’s teaching is pure, and what kind is impure?” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Well then, mendicants, listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

sn16.3:6 “Whoever teaches Dhamma to others with the thought: ‘Oh! May they listen to the teaching from me. When they’ve heard it, may they gain confidence in the teaching and demonstrate their confidence to me.’ Such a mendicant’s teaching is impure.

sn16.3:7 Whoever teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ So they teach others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. Such a mendicant’s teaching is pure.

sn16.3:8 Kassapa teaches Dhamma to others with the thought: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they’ve heard it, may they understand the teaching and practice accordingly.’ Thus he teaches others because of the clear rightness of the teaching, out of compassion, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

1. Kassapa

Visiting Families

sn16.4:1 At Sāvatthī. “What do you think, mendicants? What kind of mendicant is worthy of visiting families? And what kind of mendicant is not worthy of visiting families?” “Our teachings are rooted in the Buddha. …” The Buddha said this:

sn16.4:2 “Whoever visits families with the thought: ‘May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.’ If a mendicant with such a thought approaches a family and they don’t give, the mendicant feels slighted. And they experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, the mendicant feels slighted. And they experience pain and sadness because of that. That kind of mendicant is not worthy of visiting families.

sn16.4:3 Whoever visits families with the thought: ‘When among other families, how could I possibly think: “May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.”’ If a mendicant with such a thought approaches a family and they don’t give, the mendicant doesn’t feel slighted. And they don’t experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, the mendicant doesn’t feel slighted. And they don’t experience pain and sadness because of that. That kind of mendicant is worthy of visiting families.

sn16.4:4 Kassapa visits families with the thought: ‘When among other families, how could I possibly think: “May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.”’ With such a thought, if he approaches a family and they don’t give, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. If they give only a little … if they give coarse things … if they give slowly … if they give carelessly, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”

1. Kassapa

Old Age

sn16.5:1 So I have heard. Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you. So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.”

sn16.5:2 “For a long time, sir, I’ve lived in the wilderness, eaten only almsfood, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.”

sn16.5:3 “But seeing what benefit, Kassapa, have you long practiced these things?”

sn16.5:4 “Sir, seeing two benefits I have long practiced these things.

sn16.5:5 I see happiness for myself in this life. And I have sympathy for future generations, thinking: ‘Hopefully those who come after might follow my example.’ For they may think: ‘It seems that the disciples awakened after the Buddha for a long time lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.’ They’ll practice accordingly, which will be for their lasting welfare and happiness.

sn16.5:6 Seeing these two benefits I have long practiced these things.”

sn16.5:7 “Good, good, Kassapa! You’re acting for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of angels and humans. So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.”

1. Kassapa

Advice

sn16.6:1 Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

sn16.6:2 “Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. Take the monk named Bhaṇḍa, Ānanda’s protégé. He’s been competing in studies with the monk named Abhiñjika, Anuruddha’s protégé. They say: ‘Come on, monk, who can speak more? Who can speak better? Who can speak longer?’”

sn16.6:3 So the Buddha addressed one of the monks, “Please, monk, in my name tell the monk named Bhaṇḍa, Ānanda’s protégé, and the monk named Abhiñjika, Anuruddha’s protégé that the Teacher summons them.” “Yes, sir,” that monk replied. He went to those monks and said, “Venerables, the Teacher summons you.”

sn16.6:4 “Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them: “Is it really true, monks, that you’ve been competing in studies, saying: ‘Come on, monk, who can speak more? Who can speak better? Who can speak longer?’” “Yes, sir.” “Have you ever known me to teach the Dhamma like this: ‘Please mendicants, compete in studies to see who can recite more and better and longer’?” “No, sir.” “If you’ve never known me to teach the Dhamma like this, what then do you know and see, you futile men, that after going forth in such a well explained teaching and training you’d compete in studies to see who can speak more and better and longer?”

sn16.6:5 Then those monks bowed with their heads to the Buddha’s feet and said, “We made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained teaching and training we competed in studies to see who can speak more and better and longer. Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”

sn16.6:6 “Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

1. Kassapa

Advice (2nd)

sn16.7:1 Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

sn16.7:2 “Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. Sir, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

sn16.7:3 It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.

sn16.7:4 A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. An acrimonious individual is in decline. When there are no mendicant advisers there is decline.

sn16.7:5 Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

sn16.7:6 It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, luminosity, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.

sn16.7:7 A faithful individual doesn’t decline. An individual with a conscience doesn’t decline. A prudent individual doesn’t decline. An energetic individual doesn’t decline. A wise individual doesn’t decline. A loving individual doesn’t decline. A kind individual doesn’t decline. When there are mendicant advisers there is no decline.”

sn16.7:8 “Good, good, Kassapa! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth …

sn16.7:9 When there are no mendicant advisers there is decline.

sn16.7:10 Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline …

sn16.7:12 When there are mendicant advisers there is no decline.”

1. Kassapa

Advice (3rd)

sn16.8:1 Near Rājagaha, in the squirrels’ feeding ground. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk.”

sn16.8:2 “Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.” “Kassapa, that’s because formerly the senior mendicants lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.

sn16.8:3 The senior mendicants invite such a mendicant to a seat, saying: ‘Welcome, mendicant! What is this mendicant’s name? This mendicant is good-natured; he’s really eager to train. Please, mendicant, here, take a seat.’

sn16.8:4 Then the junior mendicants think: ‘It seems that when a mendicant lives in the wilderness … and is energetic, and praises these things, senior mendicants invite them to a seat …’ They practice accordingly. That is for their lasting welfare and happiness.

sn16.8:5 But these days, Kassapa, the senior mendicants don’t live in the wilderness … and aren’t energetic; and they don’t praise these things.

sn16.8:6 When a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat: ‘Welcome, mendicant! What is this mendicant’s name? This mendicant is good-natured; he’s fond of his fellow monks. Please, mendicant, here, take a seat.’

sn16.8:7 Then the junior mendicants think: ‘It seems that when a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat …’ They practice accordingly. That is for their lasting harm and suffering. And if it could ever be rightly said that spiritual practitioners have been imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.”

1. Kassapa

Absorptions and Insights

sn16.9:1 At Sāvatthī. “Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa.