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Saṁyutta Nikāya 12.17 Linked Discourses 12.17
2. Āhāravagga 2. Fuel
Acelakassapasutta With Kassapa, the Naked Ascetic The Naked Ascetic KassapaThe Unclothed (Ascetic).
Evaṁ me sutaṁ—So I have heard. Thus have I heard.Thus have I heard:—
ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.The Exalted One was once staying near Rajagaha, in the Bamboo Grove at the Squirrels' Feeding-Ground.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Rājagaha for alms.Now the Exalted One in the early morning dressed himself, and taking bowl and robe entered Rājagaha for alms.
Addasā kho acelo kassapo bhagavantaṁ dūratova āgacchantaṁ. The naked ascetic Kassapa saw the Buddha coming off in the distance. The naked ascetic Kassapa saw the Blessed One coming in the distance.And Kassapa the Unclothed saw the Exalted One coming from afar,
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. He went up to the Buddha, and exchanged greetings with him. Having seen him, he approached the Blessed One and exchanged greetings with him.and seeing him he came up to the Exalted One and greeted him,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca: When the greetings and polite conversation were over, he stood to one side and said to the Buddha, When they had concluded their greetings and cordial talk, he stood to one side and said to him:and when compliments of friendship and courtesy had been exchanged, he stood at one side. So standing Kassapa the Unclothed said:—
“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “I’d like to ask the worthy Gotama about a certain point, if you’d take the time to answer.” “We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.”“We will ask Master Gotama concerning one point, if he would give us opportunity of hearing him reply to our question.”
“Akālo kho tāva, kassapa, pañhassa; “Kassapa, it’s the wrong time for questions. “This is not the right time for a question, Kassapa.“It is untimely just now for questions, Kassapa.
antaragharaṁ paviṭṭhamhā”ti. We’ve entered an inhabited area.” We have entered among the houses.”We have entered the village.”
Dutiyampi kho acelo kassapo bhagavantaṁ etadavoca: A second time, A second time
“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
“Akālo kho tāva, kassapa, pañhassa;
antaragharaṁ paviṭṭhamhā”ti.
Tatiyampi kho acelo kassapo …pe… and a third time, Kassapa spoke to the Buddha and the Buddha replied. and a third time the naked ascetic Kassapa said to the Blessed One:“We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.”But Kassapa made his request again. And again, and even a third time he received the same reply.
antaragharaṁ paviṭṭhamhāti. “This is not the right time for a question, Kassapa. We have entered among the houses.”
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: When this was said, Kassapa said to the Buddha, Then the naked ascetic Kassapa said to the Blessed One:When the Exalted One had thus spoken, Kassapa the Unclothed said:—
“na kho pana mayaṁ bhavantaṁ gotamaṁ bahudeva pucchitukāmā”ti. “I don’t want to ask much.” “We do not wish to ask Master Gotama much.”“It is not many things we want to ask of Master Gotama.”
“Puccha, kassapa, yadākaṅkhasī”ti. “Ask what you wish, Kassapa.” “Then ask what you want, Kassapa.”“Ask, Kassapa, what you will.”
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti? “Well, worthy Gotama, is suffering made by oneself?” “How is it, Master Gotama: is suffering created by oneself?”“Now then, Master Gotama, is suffering wrought by one's self?”
‘Mā hevaṁ, kassapā’ti bhagavā avoca. “Not so, Kassapa,” said the Buddha. “Not so, Kassapa,” the Blessed One said.“Not so, Kassapa,” said the Exalted One.
‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti? “Then is suffering made by another?” “Then, Master Gotama, is suffering created by another?”“What then, Master Gotama, is one's suffering wrought by another?”
‘Mā hevaṁ, kassapā’ti bhagavā avoca. “Not so, Kassapa,” said the Buddha. “Not so, Kassapa,” the Blessed One said.“Not so, Kassapa,” said the Exalted One.
‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti? “Well, is suffering made by both oneself and another?” “How is it then, Master Gotama: is suffering created both by oneself and by another?”“What then, Master Gotama, is suffering wrought both by one's self and by another?'
‘Mā hevaṁ, kassapā’ti bhagavā avoca. “Not so, Kassapa,” said the Buddha. “Not so, Kassapa,” the Blessed One said.“Not so, Kassapa,” said the Exalted One.
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti? “Then does suffering arise anomalously, not made by oneself or another?” “Then, Master Gotama, has suffering arisen fortuitously, being created neither by oneself nor by another?”“What then, Master Gotama, has [the] suffering [which is] wrought neither by myself nor by another, befallen me by chance?”
‘Mā hevaṁ, kassapā’ti bhagavā avoca. “Not so, Kassapa,” said the Buddha. “Not so, Kassapa,” the Blessed One said.“Not so, Kassapa,” said the Exalted One.
‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti? “Well, is there no such thing as suffering?” “How is it then, Master Gotama: is there no suffering?”“What then, Master Gotama, is suffering non-existent?”
‘Na kho, kassapa, natthi dukkhaṁ. “It’s not that there’s no such thing as suffering. “It is not that there is no suffering, Kassapa; “No, Kassapa, suffering is not non-existent;
Atthi kho, kassapa, dukkhan’ti. Suffering is real.” there is suffering.”suffering is.”
‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti. “Then does the worthy Gotama not know or see suffering?” “Then is it that Master Gotama does not know and see suffering?”“Then Master Gotama neither knows nor sees suffering.”
‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi. “It’s not that I don’t know or see suffering. “It is not that I do not know and see suffering, Kassapa.“No, Kassapa, I am not one who knows not suffering nor sees it.
Jānāmi khvāhaṁ, kassapa, dukkhaṁ; I do know suffering, I know suffering,I am one that knows suffering, Kassapa,
passāmi khvāhaṁ, kassapa, dukkhan’”ti. I do see suffering.” I see suffering.”I am one that sees suffering.”
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi. “Worthy Gotama, when asked these questions, you say ‘not so’. “Whether you are asked: ‘How is it, Master Gotama: is suffering created by oneself?’ or ‘Is it created by another?’ or ‘Is it created by both?’ or ‘Is it created by neither?’ in each case you say:“How now, Master Gotama? To all my questions you have said 'not so verily.”
‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.
‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.
‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.
‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi. Yet you say that there is such a thing as suffering. ‘Not so, Kassapa.’ When you are asked:You have both affirmed that suffering is,
‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṁ, kassapa, dukkhaṁ na jānāmi na passāmi.
Jānāmi khvāhaṁ, kassapa, dukkhaṁ; And you say that you do know suffering, ‘How is it then, Master Gotama: is there no suffering?’and that you know
passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi. and you do see suffering. you say: ‘It is not that there is no suffering, Kassapa; there is suffering.’ When asked: ‘Then is it that Master Gotama does not know and see suffering?’and see it.
Ācikkhatu ca me, bhante, bhagavā dukkhaṁ. Sir, let the Blessed One explain suffering to me! you say: ‘It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.’Declare then to me, Master, Exalted One, [the nature of] suffering.
Desetu ca me, bhante, bhagavā dukkhan”ti. Let the Blessed One teach me about suffering!” Venerable sir, let the Blessed One explain suffering to me. Let the Blessed One teach me about suffering.”Teach me, Master, Exalted One, the nature of suffering.”
“‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti. “Suppose that he who does the deed and he who experiences the result are one and the same. Then for one who has existed since the beginning, suffering is made by oneself. In speaking like this, one implies this is eternal. “Kassapa, [if one thinks,] ‘The one who acts is the same as the one who experiences [the result],’ [then one asserts] with reference to one existing from the beginning: ‘Suffering is created by oneself.’ When one asserts thus, this amounts to eternalism.“One and the same person both acts and experiences [the results]':—this, Kassapa, which you called at first 'suffering self-wrought,' amounts to the Eternalist theory.
‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. Suppose that he who does the deed is one, and he who experiences the result is another. Then for one stricken by feeling, suffering is made by another. In speaking like this, one implies this is annihilated. But, Kassapa, [if one thinks,] ‘The one who acts is one, the one who experiences [the result] is another,’ [then one asserts] with reference to one stricken by feeling: ‘Suffering is created by another.’ When one asserts thus, this amounts to annihilationism.“One acts, another experiences [the result]':—this, Kassapa, which to one smitten by the feeling occurs as 'suffering caused by another,' amounts to the Annihilationist theory.
Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: Avoiding these two extremes, the Realized One teaches by the middle way: Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:To you, Kassapa, the Tathagata, not approaching either extreme, teaches the Norm by a middle [way]:—
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a requirement for choices. ‘With ignorance as condition, volitional formations [come to be];conditioned by ignorance activities come to pass,
saṅkhārapaccayā viññāṇaṁ …pe… Choices are a requirement for consciousness. … with volitional formations as condition, consciousness….conditioned by activities consciousness;
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the origin of this whole mass of suffering.thus arise name-and-shape, sense, contact, feeling, craving, grasping, becoming, birth, decay-and-death, grief, suffering.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;But from the utter fading away and ceasing of ignorance,
saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … with the cessation of volitional formations, cessation of consciousness….activities and the rest, comes the ceasing of activities, consciousness and the rest.
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’” Such is the cessation of this whole mass of suffering.’”Even such is the ceasing of this entire mass of ill.”
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: When this was said, Kassapa said to the Buddha, When this was said, the naked ascetic Kassapa said to the Blessed One:When this had been said Kassapa the Unclothed said to the Exalted One:—
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. “Excellent, sir! Excellent! “Magnificent, venerable sir! Magnificent, venerable sir!“Most excellent, lord! Most excellent!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. 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 clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.Just as if a man were to set up that which had been thrown down, or were to reveal that which was hidden away, or were to point out the right road to him who had gone astray, or were to bring a lamp into the darkness, so that those who had eyes could see shapes,—even so, lord, has the lord Gotama shown me his doctrine in various ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha.I, even I, lord, betake myself to the Exalted One as my refuge, to the Norm and to the Order.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” May I receive the going forth under the Blessed One, may I receive the higher ordination?”I would leave the world under the Rule of the Exalted One. I would be ordained.”
“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. “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. “Kassapa, one formerly belonging to another sect who desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months. At the end of the four months, if the bhikkhus are satisfied with him, they may if they wish give him the going forth and the higher ordination to the state of a bhikkhu.“He, Kassapa, who, being formerly a votary of another doctrine, desires to leave the world to obtain orders in this Doctrine and Rule, remains on probation for four months. At the end of four months spent in seclusion, the brethren, moved in heart and will, receive him from the world and ordain him to be a brother.
Api ca mayā puggalavemattatā viditā”ti. However, I have recognized individual differences.” But individual differences are recognized by me.”Nevertheless, I acknowledge a difference in persons.”
“Sace, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. “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.” “If, venerable sir, one formerly belonging to another sect who desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months, and if at the end of the four months the bhikkhus, being satisfied with him, may if they wish give him the going forth and the higher ordination to the state of a bhikkhu, then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them if they wish give me the going forth and the higher ordination to the state of a bhikkhu.”“If, lord, he who, formerly a votary of another doctrine, desires to leave the world, to obtain orders in this Doctrine and Rule, goes on probation for four months, and if at the end of four months spent in seclusion, the brethren, moved in heart and willing, receive him from the world and ordain him to be a brother, I will live on probation for four years. At the end of four years so living may the brethren, moved in heart and will, receive me and ordain me as a brother.”
Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence. Then the naked ascetic Kassapa received the going forth under the Blessed One, and he received the higher ordination.So Kassapa the Unclothed was received under the Exalted One and obtained ordination.
Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination 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. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.And not long after his ordination the venerable Kassapa, remaining alone and separate, earnest, ardent and strenuous, attained ere long to that supreme goal of the divine life, for the sake of which the clansmen rightly go forth from home into the homeless: yea, that supreme goal did he, by himself, even in this present life, come to understand and realize,
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.”namely, that birth was destroyed, that the divine life was lived, that the task was done, that for life in these conditions there was no hereafter.
Aññataro ca panāyasmā kassapo arahataṁ ahosīti. And Venerable Kassapa became one of the perfected. And the Venerable Kassapa became one of the arahants. And that venerable Kassapa became one of the Arahants.
Sattamaṁ.