sutta » sn » sn12 » Saṁyutta Nikāya 12.17

Acelakassapasutta

The Naked Ascetic Kassapa With Kassapa, the Naked Ascetic

Evaṁ me sutaṁ—
Thus have I heard.
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.
Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Rājagaha for alms.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Addasā kho acelo kassapo bhagavantaṁ dūratova āgacchantaṁ.
The naked ascetic Kassapa saw the Blessed One coming in the distance.
The naked ascetic Kassapa saw the Buddha coming off in the distance.

Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Having seen him, he approached the Blessed One and exchanged greetings with him.
He went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:
When they had concluded their greetings and cordial talk, he stood to one side and said to him:
When the greetings and polite conversation were over, he stood to one side, and said to the Buddha,

“puccheyyāma mayaṁ bhavantaṁ gotamaṁ kañcideva desaṁ, sace no bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
“We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.”
“I’d like to ask Mister Gotama about a certain point, if you’d take the time to answer.”

“Akālo kho tāva, kassapa, pañhassa;
“This is not the right time for a question, Kassapa.
“Kassapa, it’s the wrong time for questions.

antaragharaṁ paviṭṭhamhā”ti.
We have entered among the houses.”
We’ve entered an inhabited area.”

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 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.”
and a third time, Kassapa spoke to the Buddha and the Buddha replied.

antaragharaṁ paviṭṭhamhāti.
“This is not the right time for a question, Kassapa. We have entered among the houses.”

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
Then the naked ascetic Kassapa said to the Blessed One:
When this was said, Kassapa said to the Buddha,

“na kho pana mayaṁ bhavantaṁ gotamaṁ bahudeva pucchitukāmā”ti.
“We do not wish to ask Master Gotama much.”
“I don’t want to ask much.”

“Puccha, kassapa, yadākaṅkhasī”ti.
“Then ask what you want, Kassapa.”
“Ask what you wish, Kassapa.”

“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti?
“How is it, Master Gotama: is suffering created by oneself?”
“Well, Mister Gotama, is suffering made by oneself?”

‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” the Blessed One said.
“Not so, Kassapa,” said the Buddha.

‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti?
“Then, Master Gotama, is suffering created by another?”
“Then is suffering made by another?”

‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” the Blessed One said.
“Not so, Kassapa,” said the Buddha.

‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti?
“How is it then, Master Gotama: is suffering created both by oneself and by another?”
“Well, is suffering made by both oneself and another?”

‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” the Blessed One said.
“Not so, Kassapa,” said the Buddha.

‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti?
“Then, Master Gotama, has suffering arisen fortuitously, being created neither by oneself nor by another?”
“Then does suffering arise by chance, not made by oneself or another?”

‘Mā hevaṁ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” the Blessed One said.
“Not so, Kassapa,” said the Buddha.

‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti?
“How is it then, Master Gotama: is there no suffering?”
“Well, is there no such thing as suffering?”

‘Na kho, kassapa, natthi dukkhaṁ.
“It is not that there is no suffering, Kassapa;
“It’s not that there’s no such thing as suffering.

Atthi kho, kassapa, dukkhan’ti.
there is suffering.”
Suffering is real.”

‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti.
“Then is it that Master Gotama does not know and see suffering?”
“Then Mister Gotama doesn’t know nor see suffering.”

‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi.
“It is not that I do not know and see suffering, Kassapa.
“It’s not that I don’t know or see suffering.

Jānāmi khvāhaṁ, kassapa, dukkhaṁ;
I know suffering,
I do know suffering,

passāmi khvāhaṁ, kassapa, dukkhan’”ti.
I see suffering.”
I do see suffering.”

“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti iti puṭṭho samāno ‘mā hevaṁ, kassapā’ti vadesi.
“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:
“Mister Gotama, when asked these questions, you say ‘not so’.

‘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.
‘Not so, Kassapa.’ When you are asked:
Yet you say that there is such a thing as suffering.

‘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;
‘How is it then, Master Gotama: is there no suffering?’
And you say that you do know suffering,

passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi.
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 you do see suffering.

Ācikkhatu ca me, bhante, bhagavā dukkhaṁ.
you say: ‘It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.’
Sir, explain suffering to me!

Desetu ca me, bhante, bhagavā dukkhan”ti.
Venerable sir, let the Blessed One explain suffering to me. Let the Blessed One teach me about suffering.”
Teach me about suffering!”

“‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti.
“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.
“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism.

‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti.
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.
Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism.

Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:
Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:
Avoiding these two extremes, the Realized One teaches by the middle way:

‘avijjāpaccayā saṅkhārā;
‘With ignorance as condition, volitional formations [come to be];
‘Ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ …pe…
with volitional formations as condition, consciousness….
Choices are a condition for consciousness. …

evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Such is the origin of this whole mass of suffering.
That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;
When ignorance fades away and ceases with nothing left over, choices cease.

saṅkhāranirodhā viññāṇanirodho …pe…
with the cessation of volitional formations, cessation of consciousness….
When choices cease, consciousness ceases. …

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
Such is the cessation of this whole mass of suffering.’”
That is how this entire mass of suffering ceases.’”

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:
When this was said, the naked ascetic Kassapa said to the Blessed One:
When this was said, Kassapa said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Magnificent, venerable sir! Magnificent, venerable sir!
“Excellent, sir! Excellent!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
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.
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.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Saṅgha.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
May I receive the going forth under the Blessed One, may I receive the higher ordination?”
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.
“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.
“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.

Api ca mayā puggalavemattatā viditā”ti.
But individual differences are recognized by me.”
However, I have recognized individual differences.”

“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.
“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.”
“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.”

Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Then the naked ascetic Kassapa received the going forth under the Blessed One, and he received the higher ordination.
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.

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.
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.
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.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
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.”
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.”

Aññataro ca panāyasmā kassapo arahataṁ ahosīti.
And the Venerable Kassapa became one of the arahants.
And Venerable Kassapa became one of the perfected.

Sattamaṁ.