sn16.9:2 Whenever I want, as the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And so does Kassapa.

sn16.9:3 Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ And so does Kassapa.

sn16.9:4 Whenever I want, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. And so does Kassapa.

sn16.9:5 Whenever I want, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space. And so does Kassapa.

sn16.9:6 Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness. And so does Kassapa.

sn16.9:7 Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness. And so does Kassapa.

sn16.9:8 Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception. And so does Kassapa.

sn16.9:9 Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling. And so does Kassapa.

sn16.9:10 Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the angelic realm. And so does Kassapa.

sn16.9:11 Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and heavenly, whether near or far. And so does Kassapa.

sn16.9:12 Whenever I want, I understand the minds of other beings and individuals, having encompassed them with my mind. I understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … unfreed mind … And so does Kassapa.

sn16.9:13 Whenever I want, I recollect the stories of many generations of the past. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand generations. I remember: ‘There, they were named this, their clan was that, they looked like this, and that was their food. This was how they felt pleasure and pain, and that was how their life ended.’ And so I recollect the many generations of the past, with features and details. And so does Kassapa.

sn16.9:14 Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are requited according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were cast into a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they entered a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are requited according to their deeds. And so does Kassapa.

sn16.9:15 I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. And so does Kassapa.”

1. Kassapa

The Nuns’ Quarters

sn16.10:1 So I have heard. At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.” “You go, Reverend Ānanda. You’re the one with many duties and responsibilities.” And a second time … And a third time, Ānanda said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

sn16.10:2 Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat down on the seat spread out. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he rose from his seat and left.

sn16.10:3 But the nun Thullatissā was upset and blurted out, “What is the venerable Mahākassapa thinking, that he’d teach Dhamma in front of the venerable Ānanda, the Videhan sage? He’s like a needle peddler who thinks they can sell a needle to a needle maker!”

sn16.10:4 Mahākassapa heard Thullatissā say these words, and he said to Ānanda, “Is that right, Reverend Ānanda? Am I the needle peddler and you the needle maker? Or am I the needle maker and you the needle peddler?” “Forgive her, sir. The lady’s a fool.” “Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!

sn16.10:5 What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘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 Ānanda’?” “No, sir.”

sn16.10:6 “I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘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. …’ (The nine progressive meditations and the five insights should be told in full.)

sn16.10:7 What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. And so does Ānanda’?” “No, sir.”

sn16.10:8 “I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. And so does Kassapa.’

sn16.10:9 Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”

sn16.10:10 But the nun Thullatissā fell from the spiritual life.

1. Kassapa

Robes

sn16.11:1 At one time Venerable Mahākassapa was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of mendicants.

sn16.11:2 And at that time thirty of Ānanda’s mendicant protégés resigned the training and returned to a lesser life. Most of them were youths. When Venerable Ānanda had wandered in the Southern Hills as long as he pleased, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him: “Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”

sn16.11:3 “Sir, the Buddha laid down that rule for three reasons. For keeping difficult individuals in check and for the comfort of good-hearted mendicants. To prevent those of corrupt wishes from taking sides and dividing the Saṅgha. And out of consideration for families. These are the three reasons why the Buddha laid down that rule.”

sn16.11:4 “So what then are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness. It’s like you’re wandering about wrecking crops and ruining families! Your following is falling away, Reverend Ānanda, and those just getting started are falling apart. Yet this boy knows no limit!”

sn16.11:5 “Though there are grey hairs on my head, I still can’t escape being called a boy by Venerable Mahākassapa.” “It’s because you wander with these junior mendicants. … Your following is falling away, Reverend Ānanda, and those just getting started are falling apart. Yet this boy knows no limit!”

sn16.11:6 The nun Thullanandā heard a rumor that the venerable Mahākassapa had rebuked the venerable Ānanda the Videhan sage by calling him a boy.

sn16.11:7 She was upset and blurted out, “How can the venerable Mahākassapa, who formerly followed another religion, presume to rebuke the venerable Ānanda the Videhan sage by calling him a boy?” Mahākassapa heard Thullanandā say these words,

sn16.11:8 and he said to Ānanda, “Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection. Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall dedicating myself to any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha. Formerly when I was still a layman, I thought: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

sn16.11:9 When I had gone forth, I traveled along the road between Rājagaha and Nāḷandā, where I saw the Buddha sitting at the Many Sons Shrine. Seeing him, I thought: ‘Were I ever to see a Teacher, it would be this Blessed One! Were I ever to see a Holy One, it would be this Blessed One! Were I ever to see a fully awakened Buddha, it would be this Blessed One!’ Then I bowed with my head to the Buddha’s feet and said: ‘Sir, the Buddha is my Teacher, I am his disciple! The Buddha is my Teacher, I am his disciple!’ The Buddha said to me, ‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode. But Kassapa, when I say that I know I really do know; and when I say that I see I really do see.

sn16.11:10 So you should train like this: “I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle.” That’s how you should train.

sn16.11:11 And you should train like this: “Whenever I hear a teaching connected with what’s skillful, I will pay attention, apply the mind, concentrate wholeheartedly, and actively listen to that teaching.” That’s how you should train.

sn16.11:12 And you should train like this: “I will never neglect mindfulness of the body that is full of pleasure.” That’s how you should train.’

sn16.11:13 And when the Buddha had given me this advice he rose from his seat and left. For seven days I ate the nation’s almsfood as a debtor. On the eighth day I became enlightened.

sn16.11:14 And then the Buddha left the road and went to the root of a certain tree. So I spread out my outer robe of patches folded in four and said to him, ‘Sir, sit here. That would be for my lasting welfare and happiness.’ The Buddha sat down on the seat spread out and said to me, ‘Kassapa, this outer robe of patches is soft.’ ‘Sir, please accept my outer robe of patches out of sympathy.’ ‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’ ‘I will wear it, sir.’ And so I presented my outer robe of patches to the Buddha, and the Buddha presented me with his worn-out hempen rag robe.

sn16.11:15 For if anyone should be rightly called the Buddha’s bosom son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me.

sn16.11:16 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. … (The nine progressive meditations and the five insights should be told in full.)

sn16.11:17 I have realized the undefiled freedom of heart and freedom by wisdom. And I live having realized it with my own insight in this very life due to the ending of defilements. Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”

sn16.11:18 But the nun Thullanandā fell from the spiritual life.

1. Kassapa

The Realized One After Death

sn16.12:1 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, does a realized one still exist after death?” “Reverend, this has not been declared by the Buddha.” “Well then, does a realized one no longer exist after death?” “This too has not been declared by the Buddha.” “Well then, does a realized one both still exist and no longer exist after death?” “This too has not been declared by the Buddha.” “Well then, does a realized one neither still exist nor no longer exist after death?” “This too has not been declared by the Buddha.” “And why has this not been declared by the Buddha?” “Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has not been declared by the Buddha.”

sn16.12:2 “So what now has been declared by the Buddha?” “‘This is suffering’ has been declared by the Buddha. ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.” “And why has this been declared by the Buddha?” “Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.”

1. Kassapa

The Counterfeit of the True Teaching

sn16.13:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him: “What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?” “That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The true teaching doesn’t disappear as long as the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

sn16.13:2 It’s like native gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world. But when counterfeit gold appears in the world then native gold disappears. In the same way, the true teaching doesn’t disappear as long as the counterfeit of the true teaching hasn’t appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.

sn16.13:3 It’s not the elements of earth, water, fire, or air that make the true teaching disappear. Rather, it’s the futile people who appear right here that make the true teaching disappear. The true teaching doesn’t disappear like a ship that sinks all at once.

sn16.13:4 There are five detrimental things that lead to the decline and disappearance of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five detrimental things lead to the decline and disappearance of the true teaching.

sn16.13:5 There are five things that lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five things lead to the continuation, persistence, and enduring of the true teaching.”

sn16.13:6 The Linked Discourses with Kassapa are complete.