dn/dn8.html

<!DOCTYPE html>
<html lang="en">
<head>
 	<meta http-equiv="Content-Type" content="text/html; charset=UTF-8">
 	<link rel="icon" type="image/x-icon" href="../images/favicon.ico">
 	<title>Digha Nikaya 8</title>
 	 	<meta name="viewport" content="width=device-width, initial-scale=1.0">
 	<!-- Loading manifest -->
 		<link rel="manifest" href="../manifest.json">
 <!-- Loading third party fonts -->
  	 <link href="../fonts/font-awesome.min.css" rel="stylesheet" type="text/css">
  	<!-- Loading main and menu stylesheets -->
  	<link rel="stylesheet" href="../css/w3.css">
  	<link rel="stylesheet" href="../css/css.css">
  	<link rel="stylesheet" href="../css/menu.css">
			<script src="../js/jquery-1.10.2.min.js"></script>
			<script src="../js/controlpanel.js"></script>
<body> 
 <!--  <header>-->
 <div class="w3-header w3-content w3-padding w3-left-align bwcontainer">
 		<button class="light-mode-button" aria-label="Toggle Light Mode" onclick="toggle_light_mode()">
 		<span></span>
 		<span></span>
 	</button>
 	<span class="box-lbl">Light\Dark</span>
 <a href="../home/index.html" id="bwlogo"><img src="../images/headerlogo.png" alt="The Buddha's Words logo" class="w3-image"></a>
 		<div class="w3-bar bwcontainer">
 			<div id="searchlinks">
 				<a href="../home/engsearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i>&nbsp;Search English</span></a>
 				<a href="../home/palisearch.html"><span class="w3-bar-item"><i class="fa fa-search"></i>&nbsp;Search Pali</span></a>
 		</div><!-- End Searchlinks div -->
 
			 		<div class="help"><span><a href="../home/help.html"><img src="../images/help_icon.png" title="Help" alt="Help"></a></span></div>
 	</div>
 </div>
 	<!-- Top menu -->
 <div class="w3-main w3-white bwcontainer2">
 	<div class="w3-button w3-padding-8 w3-left w3-hide-large" onclick="w3_open()">☰</div>
 		<div id="navbar" class="w3-hide-small w3-hide-medium bwcontainer3">
 			<ul id="css3menu0">
 				<li class="topfirst" id="home"><a href="../home/index.html" class="w3-hide-small">Home</a></li>
 				<li class="topmenu" id="dn"><a href="../dn/dn.html" class="pressed w3-hide-small">Digha Nikaya</a></li>
 				<li class="topmenu" id="mn"><a href="../mn/mn.html" class="w3-hide-small">Majjhima Nikaya</a></li>
 				<li class="topmenu" id="sn"><a href="../sn/sn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i>&nbsp;Samyutta Nikaya</a>
 					<ul>
 						<li><a href="../sn/sn01.html" class="w3-hide-small">Vol. 1 ‒ The Book with Verses</a></li>
 						<li><a href="../sn/sn02.html" class="w3-hide-small">Vol. 2 ‒ The Book of Causation</a></li>
 						<li><a href="../sn/sn03.html" class="w3-hide-small">Vol. 3 ‒ The Book of the Aggregates</a></li>
 						<li><a href="../sn/sn04.html" class="w3-hide-small">Vol. 4 ‒ The Book of the Six Sense Bases</a></li>
 						<li><a href="../sn/sn05.html" class="w3-hide-small">Vol. 5 ‒ The Great Book</a></li>
 					</ul>
 				<li class="topmenu" id="an"><a href="../an/an.html" class="w3-hide-small"><i class="fa fa-caret-down"></i>&nbsp;Anguttara Nikaya</a>
 					<ul>
 						<li><a href="../an/an1.html" class="w3-hide-small">The Ones</a></li>
 						<li><a href="../an/an2.html" class="w3-hide-small">The Twos</a></li>
 						<li><a href="../an/an3.html" class="w3-hide-small">The Threes</a></li>
 						<li><a href="../an/an4.html" class="w3-hide-small">The Fours</a></li>
 						<li><a href="../an/an5.html" class="w3-hide-small">The Fives</a></li>
 						<li><a href="../an/an6.html" class="w3-hide-small">The Sixes</a></li>
 						<li><a href="../an/an7.html" class="w3-hide-small">The Sevens</a></li>
 						<li><a href="../an/an8.html" class="w3-hide-small">The Eights</a></li>
 						<li><a href="../an/an9.html" class="w3-hide-small">The Nines</a></li>
 						<li><a href="../an/an10.html" class="w3-hide-small">The Tens</a></li>
 						<li><a href="../an/an11.html" class="w3-hide-small">The Elevens</a></li>
 					</ul>
 				</li>
 				<li class="topmenu" id="kn"><a href="../kn/kn.html" class="w3-hide-small"><i class="fa fa-caret-down"></i>&nbsp;Khuddaka Nikaya</a>
 					<ul>
 						<li><a href="../kp/kp.html" class="w3-hide-small">The Khuddakapatha</a></li>
 						<li><a href="../dhp/dhp.html" class="w3-hide-small">The Dhammapada</a></li>
 						<li><a href="../snp/snp.html" class="w3-hide-small">Sutta Nipata</a></li>
 						<li><a href="../ud/ud.html" class="w3-hide-small">Udana</a></li>
 						<li><a href="../it/it.html" class="w3-hide-small">Itivuttaka</a></li>
 						<li><a href="../tha/tha.html" class="w3-hide-small">The Theragatha</a></li>
 						<li><a href="../thi/thi.html" class="w3-hide-small">The Therigatha</a></li>
 					</ul>
 				</li>
 				<li class="toplast" id="vi"><a href="../vi/vi.html" class="w3-hide-small"><i class="fa fa-caret-down"></i>&nbsp;Vinaya Pitaka</a>
 					<ul>
 						<li><a href="../vi/kd.html" class="w3-hide-small">Khandhaka</a></li>
 						<li><a href="../vi/bu-vb.html" class="w3-hide-small">Bhikkhu Vibhanga</a></li>
 						<li><a href="../vi/bu-pt.html" class="w3-hide-small">Bhikkhu Pātimokkha</a></li>
 						<li><a href="../vi/bi-pt.html" class="w3-hide-small">Bhikkhunī Patimokkha</a></li>
 						<li><a href="../vi/bi-vb.html" class="w3-hide-small">Bhikkhuni Vibhanga</a></li>
 						<li><a href="../bmc/bmc.html" class="w3-hide-small">Buddhist Monastic Code</a></li>
 						
 					</ul>
 				</li>
 			</ul>
 			</div>
 		</div> <!--navbar-->

<!-- Sidebar (hidden by default) -->
 <nav class="w3-sidebar w3-bar-block w3-card w3-border w3-top w3-animate-left w3-hide-large" id="mySidebar">
 	<a href="javascript:void(0)" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-times fa-2x red-color"></i>&nbsp;&nbsp;&nbsp;Close</a><!-- Hides the sidebar when clicked -->
 		<div class="w3-bar-block w3-white">
 			<a href="../home/index.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-home fa-lg"></i>&nbsp;&nbsp;&nbsp;Home</a>
 			<a href="../dn/dn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i>&nbsp;&nbsp;Digha Nikaya</a>
 			<a href="../mn/mn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i>&nbsp;&nbsp;Majjhima Nikaya</a>
 			<a href="../sn/sn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i>&nbsp;&nbsp;Samyutta Nikaya</a>
 			<a href="../an/an.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i>&nbsp;&nbsp;Anguttara Nikaya</a>
 			<a href="../kn/kn.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i>&nbsp;&nbsp;Khuddaka Nikaya</a>
 			<a href="../vi/vi.html#content" onclick="w3_close()" class="w3-bar-item w3-button w3-hover-yellow"><i class="fa fa-book"></i>&nbsp;&nbsp;Vinaya Pitaka</a>
 		</div>
 </nav>
 
 
   <!-- !PAGE CONTENT! --> 
<div class="w3-main w3-content w3-padding w3-left-align bwcontainer4">
<div id="content">
<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN8: Mahāsīhanāda Sutta – The Longer Discourse on the Lion’s Roar </h3>

<div id="metaarea">
	<ul class="translator">
		<li>©&nbsp;Translated from the Pali by Bhante Sujato.<br><a href="../home/copyright.html#sc">(More copyright information)</a>
	</ul>
</div>

<section class="raw_sutta">
<div lang="en">
<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.</p>


<p>Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:</p>

<p>“Master Gotama, I have heard the following: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.’ Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent Master Gotama.”</p>

<p><span class="parno">2</span>“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. With clairvoyance that is purified and superhuman, I see some self-mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. But I see another self-mortifier who lives rough reborn in a good place, a heavenly realm.</p>

<p><span class="parno">3</span>I see some self-mortifier who takes it easy reborn in a place of loss. But I see another self-mortifier who takes it easy reborn in a good place, a heavenly realm. Since I truly understand the coming and going, passing away and rebirth of these self-mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those self-mortifiers who live rough?</p>

<p><span class="parno">4</span>There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. They agree with me in some matters and disagree in others. Some of the things that they applaud, I also applaud. Some of the things that they don’t applaud, I also don’t applaud. But some of the things that they applaud, I don’t applaud. And some of the things that they don’t applaud, I do applaud.</p>

<p><span class="parno">5</span>Some of the things that I applaud, others also applaud. Some of the things that I don’t applaud, they also don’t applaud. But some of the things that I don’t applaud, others do applaud. And some of the things that I do applaud, others don’t applaud.</p>

<h3>1. Examination </h3>

<p><span class="parno">6</span>I go up to them and say: ‘Let us leave aside those matters on which we disagree. But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:</p>

<p>“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark — and are reckoned as such. Who behaves like they’ve totally given these things up: the ascetic Gotama, or the teachers of other communities?”’</p>

<hr>

<p><span class="parno">7</span>It’s possible that they might say: ‘The ascetic Gotama behaves like he’s totally given those unskillful things up, compared with the teachers of other communities.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.</p>

<p><span class="parno">8</span>In addition, sensible people, engaging, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright — and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama, or the teachers of other communities?’</p>

<p><span class="parno">9</span>It’s possible that they might say: ‘The ascetic Gotama proceeds having totally undertaken these things, compared with the teachers of other communities.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.</p>

<p><span class="parno">10</span>In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark — and are reckoned as such. Who behaves like they’ve totally given these things up: the ascetic Gotama’s disciples, or the disciples of other teachers?’</p>

<p><span class="parno">11</span>It’s possible that they might say: ‘The ascetic Gotama’s disciples behave like they’ve totally given those unskillful things up, compared with the disciples of other teachers.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.</p>

<p><span class="parno">12</span>In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright — and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other teachers?’</p>

<p><span class="parno">13</span>It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other teachers.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.</p>

<h3>2. The Noble Eightfold Path </h3>

<p><span class="parno">14</span>There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’ And what is that path? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”</p>

<h3>3. Practicing Self-Mortification </h3>

<p><span class="parno">15</span>When he had spoken, Kassapa said to the Buddha:</p>

<p>“Reverend Gotama, those ascetics and brahmins consider these practices of self-mortification to be what makes someone a true ascetic or brahmin. They go naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.</p>

<p><span class="parno">16</span>Those ascetics and brahmins also consider these practices of self-mortification to be what makes someone a true ascetic or brahmin. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.</p>

<p><span class="parno">17</span>Those ascetics and brahmins also consider these practices of mortification to be what makes someone a true ascetic or brahmin. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt. They stay in the open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods. They don’t drink, committed to the practice of not drinking liquids. They’re committed to the practice of immersion in water three times a day, including the evening.”</p>

<h3>4. The Uselessness of Self-Mortification </h3>

<p><span class="parno">18-20</span>“Kassapa, someone may practice all those forms of self-mortification, but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin. But take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they’re called a mendicant who is a ‘true ascetic’ and also ‘a true brahmin’.</p>

<hr>

<p><span class="parno">21</span>When he had spoken, Kassapa said to the Buddha, “It’s hard, Master Gotama, to be a true ascetic or a true brahmin.”</p>

<p>“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. But someone might practice all those forms of self-mortification. And if it was only because of just that much, only because of that self-mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that it’s hard to be a true ascetic or brahmin.</p>

<hr>

<p><span class="parno">22</span>For it would be quite possible for a householder or a householder’s child — or even the bonded maid who carries the water-jar — to practice all those forms of self-mortification.</p>

<hr>

<p><span class="parno">23-29</span>It’s because there’s something other than just that much, something other than that self-mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that it’s hard to be a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they’re called a mendicant who is a ‘true ascetic’ and also ‘a true brahmin’.</p>

<hr>

<p><span class="parno">30</span>When he had spoken, Kassapa said to the Buddha, “It’s hard, Master Gotama, to know a true ascetic or a true brahmin.”</p>

<p>“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin. But someone might practice all those forms of self-mortification. And if it was only by just that much, only by that self-mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that it’s hard to know a true ascetic or brahmin.</p>

<p><span class="parno">31</span>For it would be quite possible for a householder or a householder’s child — or even the bonded maid who carries the water-jar — to know that someone is practicing all those forms of self-mortification.</p>

<hr>

<p><span class="parno">32-38</span>It’s because there’s something other than just that much, something other than that self-mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that it’s hard to know a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they’re called a mendicant who is a ‘true ascetic’ and also ‘a true brahmin’.”</p>

<h3>5. The Accomplishment of Ethics, Immersion, and Wisdom </h3>

<p><span class="parno">39</span>When he had spoken, Kassapa said to the Buddha, “But Master Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”</p>

<p>“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha … Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.</p>

<p><span class="parno">40</span>And how is a mendicant accomplished in ethics? It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. This pertains to their accomplishment in ethics. …</p>

<p><span class="parno">41</span>There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. … They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their accomplishment in ethics.</p>

<p><span class="parno">42</span>A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. That’s how a mendicant is accomplished in ethics. This, Kassapa, is that accomplishment in ethics. … They enter and remain in the first absorption … This pertains to their accomplishment in mind. … They enter and remain in the second absorption … third absorption … fourth absorption. This pertains to their accomplishment in mind. This, Kassapa, is that accomplishment in mind.</p>

<p><span class="parno">43</span>When their mind is immersed like this, they extend and project it toward knowledge and vision … This pertains to their accomplishment in wisdom. … They understand: ‘… there is no return to any state of existence.’ This pertains to their accomplishment in wisdom. This, Kassapa, is that accomplishment in wisdom.</p>

<p><span class="parno">44</span>And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this.</p>

<h3>6. The Lion’s Roar </h3>

<p><span class="parno">45</span>There are, Kassapa, some ascetics and brahmins who teach ethics. They praise ethical conduct in many ways. But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher ethics.</p>

<p><span class="parno">46</span>There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin. They praise mortification in disgust of sin in many ways. But as far as the highest noble mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher mortification in disgust of sin.</p>

<p><span class="parno">47</span>There are, Kassapa, some ascetics and brahmins who teach wisdom. They praise wisdom in many ways. But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher wisdom.</p>

<p><span class="parno">48</span>There are, Kassapa, some ascetics and brahmins who teach freedom. They praise freedom in many ways. But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher freedom.</p>

<p><span class="parno">49</span>It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in an assembly.’</p>

<p><span class="parno">50</span>It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama roars his lion’s roar, and he roars it in an assembly. But he doesn’t roar it boldly.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in an assembly, and he roars it boldly.’</p>

<p><span class="parno">51</span>It’s possible that wanderers who follow other paths might say: ‘The ascetic Gotama roars his lion’s roar, he roars it in an assembly, and he roars it boldly. But they don’t question him. … Or he doesn’t answer their questions. … Or his answers are not satisfactory. … Or they don’t think him worth listening to. … Or they’re not confident after listening. … Or they don’t show their confidence. … Or they don’t practice accordingly. … Or they don’t succeed in their practice.’ They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in an assembly; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.’</p>

<h3>7. The Probation For One Previously Ordained </h3>

<p><span class="parno">52</span>Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. There a certain practitioner of self-mortification named Nigrodha asked me about the higher mortification in disgust of sin. I answered his question. He was extremely happy with my answer.”</p>

<p>“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching? For I too am extremely happy after hearing the Buddha’s teaching! Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”</p>

<p><span class="parno">53</span>“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.”</p>

<p>“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”</p>

<hr>

<p><span class="parno">54</span>And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.</p>

<p>He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” </p>

<hr>

<p>And Venerable Kassapa became one of the perfected.</p>
</div>

<div lang="pi">

<p><span class="parno">1</span>Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā <span class="var" title="ujuññāyaṁ (bj, s1–3, km, pts1)" id="note186">uruññāyaṁ</span> viharati kaṇṇakatthale migadāye. </p>

<p>Atha kho acelo kassapo yena bhagavā tenupasankami; upasankamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:</p>

<p>"sutaṁ metaṁ, bho gotama: 'samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī'ti. Ye te, bho gotama, evamāhaṁsu: 'samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī'ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko <span class="var" title="vādānupāto (^sn12.24#1 [24. Aññatitthiyasutta])" id="note188">vādānuvādo</span> gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhā&shy;tukāmā hi mayaṁ bhavantaṁ gotaman"ti.</p>

<p><span class="parno">2</span>"Ye te, kassapa, evamāhaṁsu: 'samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī'ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena. Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.</p>

<p><span class="parno">3</span>Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi?</p>


<p><span class="parno">4</span>Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṁ te ekaccaṁ vadanti 'sādhū'ti, mayampi taṁ ekaccaṁ vadema 'sādhū'ti. Yaṁ te ekaccaṁ vadanti 'na sādhū'ti, mayampi taṁ ekaccaṁ vadema 'na sādhū'ti. Yaṁ te ekaccaṁ vadanti 'sādhū'ti, mayaṁ taṁ ekaccaṁ vadema 'na sādhū'ti. Yaṁ te ekaccaṁ vadanti 'na sādhū'ti, mayaṁ taṁ ekaccaṁ vadema 'sādhū'ti.</p>

<p><span class="parno">5</span>Yaṁ mayaṁ ekaccaṁ vadema 'sādhū'ti, parepi taṁ ekaccaṁ vadanti 'sādhū'ti. Yaṁ mayaṁ ekaccaṁ vadema 'na sādhū'ti, parepi taṁ ekaccaṁ vadanti 'na sādhū'ti. Yaṁ mayaṁ ekaccaṁ vadema 'na sādhū'ti, pare taṁ ekaccaṁ vadanti 'sādhū'ti. Yaṁ mayaṁ ekaccaṁ vadema 'sādhū'ti, pare taṁ ekaccaṁ vadanti 'na sādhū'ti.</p>

<h4>1. Samanuyuñjāpana&shy;kathā</h4>

<p><span class="parno">6</span>Tyāhaṁ upasankamitvā evaṁ vadāmi: 'yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ sanghena vā sanghaṁ: </p>

<p>"ye imesaṁ bhavataṁ dhammā akusalā akusalasankhātā, sāvajjā sāvajjasankhātā, asevitabbā asevitabbasankhātā, na alamariyā na alamariya&shy;sankhātā, kaṇhā kaṇhasankhātā. Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā"ti?</p>


<hr>

<p><span class="parno">7</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 'ye imesaṁ bhavataṁ dhammā akusalā akusalasankhātā, sāvajjā sāvajjasankhātā, asevitabbā asevitabbasankhātā, na alamariyā na alamariya&shy;sankhātā, kaṇhā kaṇhasankhātā. Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā'ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.</p>

<p><span class="parno">8</span>Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ sanghena vā sanghaṁ: 'ye imesaṁ bhavataṁ dhammā kusalā kusalasankhātā, anavajjā anavajja&shy;sankhātā, sevitabbā sevitabbasankhātā, alamariyā alamariya&shy;sankhātā, sukkā sukkasankhātā. Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā'ti?</p>

<p><span class="parno">9</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 'ye imesaṁ bhavataṁ dhammā kusalā kusalasankhātā, anavajjā anavajja&shy;sankhātā, sevitabbā sevitabbasankhātā, alamariyā alamariya&shy;sankhātā, sukkā sukkasankhātā. Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā'ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.</p>


<p><span class="parno">10</span>Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ sanghena vā sanghaṁ: 'ye imesaṁ bhavataṁ dhammā akusalā akusalasankhātā, sāvajjā sāvajjasankhātā, asevitabbā asevitabbasankhātā, na alamariyā na alamariya&shy;sankhātā, kaṇhā kaṇhasankhātā. Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasangho vā, pare vā pana bhonto gaṇācariyasāvakasanghā'ti?</p>

<p><span class="parno">11</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 'ye imesaṁ bhavataṁ dhammā akusalā akusalasankhātā, sāvajjā sāvajjasankhātā, asevitabbā asevitabbasankhātā, na alamariyā na alamariya&shy;sankhātā, kaṇhā kaṇhasankhātā. Gotamasāvakasangho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasanghā'ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.</p>

<p><span class="parno">12</span>Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ sanghena vā sanghaṁ. 'Ye imesaṁ bhavataṁ dhammā kusalā kusalasankhātā, anavajjā anavajja&shy;sankhātā, sevitabbā sevitabbasankhātā, alamariyā alamariya&shy;sankhātā, sukkā sukkasankhātā. Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasangho vā, pare vā pana bhonto gaṇācariyasāvakasanghā'ti?</p>

<p><span class="parno">13</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 'ye imesaṁ bhavataṁ dhammā kusalā kusalasankhātā, anavajjā anavajja&shy;sankhātā, sevitabbā sevitabbasankhātā, alamariyā alamariya&shy;sankhātā, sukkā sukkasankhātā. Gotamasāvakasangho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasanghā'ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.</p>

<h4>2. Ariyaaṭṭhangikamagga</h4>

<p><span class="parno">14</span>Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ <span class="var" title="dakkhiti (bj) | dākkhīti (pts1)" id="note189">dakkhati</span>: 'samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī'ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: 'samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī'ti? Ayameva ariyo aṭṭhangiko maggo. Seyyathidaṁ — sammādiṭṭhi sammāsankappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati 'samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī'"ti.</p>

<h4>3. Tapopakkama&shy;kathā</h4>

<p><span class="parno">15</span>Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: </p>

<p>"imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasankhātā ca brahmaññasankhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭ&shy;ṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na sankittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pari&shy;yāyabhattabhojanānu&shy;yogamanuyutto viharati.</p>


<p><span class="parno">16</span>Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasankhātā ca brahmaññasankhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.</p>


<p><span class="parno">17</span>Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasankhātā ca brahmaññasankhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, <span class="var" title="ubbhaṭṭhikopi (mr)" id="note191">ubbhaṭṭhakopi</span> hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānu&shy;yogamanuyutto, apānakopi hoti apāna&shy;katta&shy;manuyutto, sāyatatiyakampi udakorohanānu&shy;yogamanuyutto viharatī"ti.</p>

<h4>4. Tapopakkamanirattha&shy;kathā</h4>

<p><span class="parno">18</span>"Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pari&shy;yāyabhattabhojanānu&shy;yogamanuyutto viharati. Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so
ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.</p>

<p><span class="parno">19</span>Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho … pe … vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.</p>

<p><span class="parno">20</span>Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti … pe … sāyatatiyakampi udakorohanānu&shy;yogamanuyutto viharati. Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī"ti.</p>


<hr>

<p><span class="parno">21</span>Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: "dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan"ti. </p>

<p>"Pakati kho esā, kassapa, lokasmiṁ 'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pariyāyabhatta&shy;bhojanānuyoga&shy;manuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: 'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti.</p>

<hr>

<p><span class="parno">22</span>Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'handāhaṁ acelako homi, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pari&shy;yāyabhattabhojanānu&shy;yogamanuyutto viharāmī'ti.</p>

<hr>

<p><span class="parno">23</span>Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: 'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.</p>

<p><span class="parno">24</span>Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho … pe … vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:
'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti.</p>

<p><span class="parno">25</span>Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā … pe … vanamūlaphalāhāro yāpemi pavattaphalabhojī'ti.</p>

<p><span class="parno">26</span>Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: 'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.</p>

<p><span class="parno">27</span>Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti … pe … sāyatatiyakampi udakorohanānu&shy;yogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: 'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti.</p>

<p><span class="parno">28</span>Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi … pe … sāyatatiyakampi udakorohanānu&shy;yogamanuyutto viharāmī'ti.</p>

<p><span class="parno">29</span>Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: 'dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan'ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī"ti.</p>


<hr>

<p><span class="parno">30</span>Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: "dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo"ti.</p>


<p>"Pakati kho esā, kassapa, lokasmiṁ 'dujjāno samaṇo dujjāno brāhmaṇo'ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pariyāyabhatta&shy;bhojanānuyoga&shy;manuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: 'dujjāno samaṇo dujjāno brāhmaṇo'ti.</p>

<p><span class="parno">31</span>Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'ayaṁ acelako hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṁ addhamāsikampi pari&shy;yāyabhattabhojanānu&shy;yogamanuyutto viharatī'ti.</p>

<hr>

<p><span class="parno">32</span>Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 'dujjāno samaṇo dujjāno brāhmaṇo'ti. <span class="var" title="yato ca kho (bj, mr)" id="note192">Yato kho</span>, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.</p>

<p><span class="parno">33</span>Sākabhakkho cepi, kassapa, hoti sāmākabhakkho … pe … vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: 'dujjāno samaṇo dujjāno brāhmaṇo'ti.</p>

<p><span class="parno">34</span>Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'ayaṁ sākabhakkho vā hoti sāmākabhakkho … pe … vanamūlaphalāhāro yāpeti pavattaphalabhojī'ti.</p>

<p><span class="parno">35</span>Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 'dujjāno samaṇo dujjāno brāhmaṇo'ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.</p>

<p><span class="parno">36</span>Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti … pe … sāyatatiyakampi udakorohanānu&shy;yogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: 'dujjāno samaṇo dujjāno brāhmaṇo'ti.</p>

<p><span class="parno">37</span>Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 'ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti … pe … sāyatatiyakampi udakorohanānu&shy;yogamanuyutto viharatī'ti.</p>

<p><span class="parno">38</span>Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 'dujjāno samaṇo dujjāno brāhmaṇo'ti. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī"ti.</p>

<h4>5. Sīlasamādhipaññāsampadā</h4>

<p><span class="parno">39</span>Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: "katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā"ti?</p>

<p>"Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho <span class="var" title="yathā sāmaññaphalasutte 190--193 anucchedesu, evaṁ" id="note193"> … pe … </span> bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.</p>

<p><span class="parno">40</span>Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya <span class="var" title="yathā sāmaññaphalasutte 194 yāva 210" id="note194"> … pe … </span></p>

<p><span class="parno">41</span>Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ — santikammaṁ paṇidhikammaṁ <span class="var" title="yathā sāmaññaphalasutte 211" id="note195"> … pe … </span> osadhīnaṁ patimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya.</p>

<p><span class="parno">42</span><span class="var" title="ayaṁ kho (mr)" id="note196">Sa kho so</span>, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto niha&shy;tapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṁ kho, kassapa, sīlasampadā … pe … paṭhamaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya … pe … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṁ kho, kassapa, cittasampadā.</p>

<p><span class="parno">43</span>So evaṁ samāhite citte … pe … ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … idampissa hoti paññāsampadāya … pe … nāparaṁ itthattāyāti pajānāti. Idampissa hoti paññāsampadāya. Ayaṁ kho, kassapa, paññāsampadā.</p>

<p><span class="parno">44</span>Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.</p>

<h4>6. Sīhanādakathā</h4>

<p><span class="parno">45</span>Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te aneka&shy;pariyāyena sīlassa vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.</p>

<p><span class="parno">46</span>Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te aneka&shy;pariyāyena tapojigucchāya vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.</p>

<p><span class="parno">47</span>Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te aneka&shy;pariyāyena paññāya vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ.</p>

<p><span class="parno">48</span>Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te aneka&shy;pariyāyena vimuttiyā vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti.</p>


<p><span class="parno">49</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū'ti. Te: 'mā hevan'tissu vacanīyā. 'Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī'ti evamassu, kassapa, vacanīyā.</p>

<p><span class="parno">50</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī'ti. Te: 'mā hevan'tissu vacanīyā. 'Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī'ti evamassu, kassapa, vacanīyā.</p>

<p><span class="parno">51</span>Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 'sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṁ pañhaṁ pucchanti … pe … pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti … pe … pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti … pe … pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti … pe … sotabbañcassa maññanti; no ca kho sutvā pasīdanti … pe … sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti … pe … pasannākārañca karonti; no ca kho tathattāya paṭipajjanti … pe … tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī'ti. Te: 'mā hevan'tissu vacanīyā. 'Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca
ārādhentī'ti evamassu, kassapa, vacanīyā.</p>

<h4>7. Titthiyapari&shy;vāsakathā</h4>

<p><span class="parno">52</span>Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi. Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ. Byākate ca pana me attamano ahosi paraṁ viya mattāyā"ti. </p>

<p>"Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya. Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: 'cakkhumanto rūpāni dakkhantī'ti; evamevaṁ bhagavatā aneka&shy;pariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusanghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.</p>

<p><span class="parno">53</span>"Yo kho, kassapa, aññatitthiya&shy;pubbo imasmiṁ dhammavinaye ākankhati pabbajjaṁ, ākankhati upasampadaṁ, so cattāro māse parivasati, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā"ti. </p>

<p>"Sace, bhante, añña&shy;titthiyapubbā imasmiṁ dhammavinaye ākankhanti pabbajjaṁ, ākankhanti upasampadaṁ, cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā"ti.</p>

<hr>

<p><span class="parno">54</span>Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpa&shy;sampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ — brahma&shy;cariya&shy;pariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. </p>

<p>"Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā"ti abbhaññāsi. </p>

<hr>

<p>Aññataro kho panāyasmā kassapo arahataṁ ahosīti.</p>
<p class="endsutta">Mahāsīhanādasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.</p>
</div>
</section>
<div id="nextprev"><a id="previous-sutta" href="./dn7.html#content"></a><a id="next-sutta" href="./dn9.html#content"></a></div>
</div>
	  <!-- Footer -->
	<footer>
 		<div class="w3-white .bwcontainer2">
 			<div id="breadcrumbs"><a href="../home/index.html">Home</a><a href="dn.html">Digha Nikaya</a>DN8: Mahāsīhanāda Sutta
</div>
	</div>  <!-- End .bwcontainer2 for breadcrumbs -->
 	<div class="bottomlinks">
 		<a href="../guide/study_guide.html"><span class="w3-bar-item"><i class="fa fa-compass"></i>&nbsp;Study&nbsp;Guide</span></a>
 		<a href="../home/help.html"><span class="w3-bar-item"><i class="fa fa-info"></i>&nbsp;Help</span></a>
 		<a href="../home/crossreference.html"><span class="w3-bar-item"><i class="fa fa-exchange"></i>&nbsp;Links&nbsp;Cross&nbsp;Reference</span></a>
 		<a href="../home/copyright.html"><span class="w3-bar-item">©&nbsp;Copyright</span></a>
 		<a href="../home/contact.html"><span class="w3-bar-item"><i class="fa fa-envelope"></i>&nbsp;Contact</span></a>
 	</div>  <!-- End bottom links -->
  </footer>
</div>

 <script>
 // Script to open and close sidebar
 	function w3_open() {
 	document.getElementById("mySidebar").style.display = "block";
 	}
 		function w3_close() {
 		document.getElementById("mySidebar").style.display = "none";
 	}
 </script>
 <script>
 		var app = document.getElementsByTagName("BODY")[0];
 		if (localStorage.lightMode == "dark") {
 			app.setAttribute("light-mode", "dark");
 	}
 </script>

 <script>
 		function toggle_light_mode() {
 			var app = document.getElementsByTagName("BODY")[0];
 				if (localStorage.lightMode == "dark") {
 					localStorage.lightMode = "light";
 					app.setAttribute("light-mode", "light");
 				} else {
 					localStorage.lightMode = "dark";
 					app.setAttribute("light-mode", "dark");
 	}
 		}

 		window.addEventListener("storage", function () {
 			if (localStorage.lightMode == "dark") {
 				app.setAttribute("light-mode", "dark");
 			} else {
 				app.setAttribute("light-mode", "light");
 		}
 		}, false);

 </script>
 <script src="../js/footer.js"></script>
 <script src="/sw.js"></script>
 </body>
 </html>