The Chapter on the Entire Spectrum Of Ethics – Sīlakkhandhavagga DN 1–13 > DN 8 The Longer Discourse on the Lion’s Roar

Long Discourses 8 – Dīgha Nikāya 8

DN 8 The Longer Discourse on the Lion’s Roar – Mahāsīhanādasutta

[Summary]

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.

ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.

Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.

Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:

“Master Gotama, I have heard the following:

“sutaṁ metaṁ, bho gotama:

‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.’

‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti.

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?

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 vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?

For we don’t want to misrepresent Master Gotama.”

Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.

“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.

“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.

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.

Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

But I see another self-mortifier who lives rough reborn in a good place, a heavenly realm.

Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.

I see some self-mortifier who takes it easy reborn in a place of loss.

Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

But I see another self-mortifier who takes it easy reborn in a good place, a heavenly realm.

Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.

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?

Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi?

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.

Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.

They agree with me in some matters and disagree in others.

Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti.

Some of the things that they applaud, I also applaud.

Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti.

Some of the things that they don’t applaud, I also don’t applaud.

Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti.

But some of the things that they applaud, I don’t applaud.

Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti.

And some of the things that they don’t applaud, I do applaud.

Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti.

Some of the things that I applaud, others also applaud.

Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘sādhū’ti.

Some of the things that I don’t applaud, they also don’t applaud.

Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘na sādhū’ti.

But some of the things that I don’t applaud, others do applaud.

Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, pare taṁ ekaccaṁ vadanti ‘sādhū’ti.

And some of the things that I do applaud, others don’t applaud.

Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, pare taṁ ekaccaṁ vadanti ‘na sādhū’ti.

1. Examination

1. Samanuyuñjāpanakathā

I go up to them and say:

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘Let us leave aside those matters on which we disagree.

‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni.

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:

Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:

“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.

“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.

Who behaves like they’ve totally given these things up: the ascetic Gotama, or the teachers of other communities?”’

Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?

It’s possible that they might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:

‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.

‘The ascetic Gotama behaves like he’s totally given those unskillful things up, compared with the teachers of other communities.’

Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.

And that’s how, when sensible people pursue the matter, they will mostly praise us.

Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

In addition, sensible people, engaging, pressing, and grilling, would compare teacher with teacher or community with community:

Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:

‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.

‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.

Who proceeds having totally undertaken these things: the ascetic Gotama, or the teachers of other communities?’

Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

It’s possible that they might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:

‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.

‘The ascetic Gotama proceeds having totally undertaken these things, compared with the teachers of other communities.’

Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti.

And that’s how, when sensible people pursue the matter, they will mostly praise us.

Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:

Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:

‘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?’

Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

It’s possible that they might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:

‘The ascetic Gotama’s disciples behave like they’ve totally given those unskillful things up, compared with the disciples of other teachers.’

Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.

And that’s how, when sensible people pursue the matter, they will mostly praise us.

Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:

Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ.

‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.

‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.

Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other teachers?’

Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

It’s possible that they might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ:

‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.

‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other teachers.’

Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.

And that’s how, when sensible people pursue the matter, they will mostly praise us.

Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

2. The Noble Eightfold Path

2. Ariyaaṭṭhaṅgikamagga

There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself:

Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:

‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’

‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti.

And what is that path?

Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:

‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti?

It is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo.

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

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.’”

Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.

3. Practicing Self-Mortification

3. Tapopakkamakathā

When he had spoken, Kassapa said to the Buddha:

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:

“Reverend Gotama, those ascetics and brahmins consider these practices of self-mortification to be what makes someone a true ascetic or brahmin.

“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.

They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.

Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati.

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.

So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.

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.

So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko;

They feed on one saucer a day, two saucers a day, up to seven saucers a day.

ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti;

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.

ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

Those ascetics and brahmins also consider these practices of self-mortification to be what makes someone a true ascetic or brahmin.

Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.

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.

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.

Those ascetics and brahmins also consider these practices of mortification to be what makes someone a true ascetic or brahmin.

Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.

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.

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,

They tear out hair and beard, committed to this practice.

kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,

They constantly stand, refusing seats.

ubbhaṭṭhakopi hoti āsanapaṭikkhitto,

They squat, committed to persisting in the squatting position.

ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,

They lie on a mat of thorns, making a mat of thorns their bed.

kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti,

They make their bed on a plank, or the bare ground.

phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,

They lie only on one side.

ekapassayikopi hoti

They wear dust and dirt.

rajojalladharo,

They stay in the open air.

abbhokāsikopi hoti

They sleep wherever they lay their mat.

yathāsanthatiko,

They eat unnatural things, committed to the practice of eating unnatural foods.

vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,

They don’t drink, committed to the practice of not drinking liquids.

apānakopi hoti apānakattamanuyutto,

They’re committed to the practice of samādhi in water three times a day, including the evening.”

sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.

4. The Uselessness of Self-Mortification

4. Tapopakkamaniratthakathā

“Kassapa, someone may practice all those forms of self-mortification,

“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

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.

Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā.

But take a bhikkhu 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.

Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

When they achieve this, they’re called a bhikkhu who is a ‘true ascetic’ and also ‘a true brahmin’.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī.

Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā.

Atha kho so ārakāva sāmaññā ārakāva brahmaññā.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe…

sāyatatiyakampi udakorohanānuyogamanuyutto viharati.

Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā.

Atha kho so ārakāva sāmaññā ārakāva brahmaññā.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

When he had spoken, Kassapa said to the Buddha,

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:

“It’s hard, Master Gotama, to be a true ascetic or a true brahmin.”

“dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti.

“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin.

“Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

But someone might practice all those forms of self-mortification.

Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

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

Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:

it’s hard to be a true ascetic or brahmin.

‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—

Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:

to practice all those forms of self-mortification.

‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.

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

Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya:

it’s hard to be a true ascetic or brahmin.

‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

Take a bhikkhu 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 bhikkhu who is a ‘true ascetic’ and also ‘a true brahmin’.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

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.

Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:

‘handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.

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.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati.

Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya:

‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:

‘handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.

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.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

When he had spoken, Kassapa said to the Buddha,

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:

“It’s hard, Master Gotama, to know a true ascetic or a true brahmin.”

“dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti.

“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin.

“Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

But someone might practice all those forms of self-mortification.

Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

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

Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:

it’s hard to know a true ascetic or brahmin.

‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—

Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:

to know that someone is practicing all those forms of self-mortification.

‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.

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

Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya:

it’s hard to know a true ascetic or brahmin.

‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

When they achieve this, they’re called a bhikkhu who is a ‘true ascetic’ and also ‘a true brahmin’.”

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

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.

Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:

‘ayaṁ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.

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.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati.

Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya:

‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:

‘ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.

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.

Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

5. The Accomplishment of Ethics, Samādhi, and Wisdom

5. Sīlasamādhipaññāsampadā

When he had spoken, Kassapa said to the Buddha,

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:

“But Master Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”

“katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti?

“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …

“Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…

Seeing danger in the slightest fault, a bhikkhu 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.

bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.

And how is a bhikkhu accomplished in ethics?

Kathañca, kassapa, bhikkhu sīlasampanno hoti?

It’s when a bhikkhu 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.

Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

This pertains to their accomplishment in ethics. …

Idampissa hoti sīlasampadāya …pe…

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. …

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

Seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ patimokkho

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their accomplishment in ethics.

Idampissa hoti sīlasampadāya.

A bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.

Sa kho so, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.

It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.

Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;

In the same way, a bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.

evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.

When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

That’s how a bhikkhu is accomplished in ethics.

Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti.

This, Kassapa, is that accomplishment in ethics. …

Ayaṁ kho, kassapa, sīlasampadā …pe…

They enter and remain in the first absorption …

paṭhamaṁ jhānaṁ upasampajja viharati.

This pertains to their accomplishment in mind. …

Idampissa hoti cittasampadāya …pe…

They enter and remain in the second absorption …

dutiyaṁ jhānaṁ …

third absorption …

tatiyaṁ jhānaṁ …

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

This pertains to their accomplishment in mind.

Idampissa hoti cittasampadāya.

This, Kassapa, is that accomplishment in mind.

Ayaṁ kho, kassapa, cittasampadā.

When their mind is immersed like this,

So evaṁ samāhite citte …pe…

they extend and project it toward knowledge and vision …

ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …

This pertains to their accomplishment in wisdom. …

idampissa hoti paññāsampadāya …pe…

They understand: ‘… there is no return to any state of existence.’

nāparaṁ itthattāyāti pajānāti.

This pertains to their accomplishment in wisdom.

Idampissa hoti paññāsampadāya.

This, Kassapa, is that accomplishment in wisdom.

Ayaṁ kho, kassapa, paññāsampadā.

And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this.

Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

6. The Lion’s Roar

6. Sīhanādakathā

There are, Kassapa, some ascetics and brahmins who teach ethics.

Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā.

They praise ethical conduct in many ways.

Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti.

But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior.

Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.

Rather, I am the one who is superior when it comes to the higher ethics.

Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.

There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin.

Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā.

They praise mortification in disgust of sin in many ways.

Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti.

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.

Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.

Rather, I am the one who is superior when it comes to the higher mortification in disgust of sin.

Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.

There are, Kassapa, some ascetics and brahmins who teach wisdom.

Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā.

They praise wisdom in many ways.

Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti.

But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior.

Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.

Rather, I am the one who is superior when it comes to the higher wisdom.

Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ.

There are, Kassapa, some ascetics and brahmins who teach freedom.

Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā.

They praise freedom in many ways.

Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti.

But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior.

Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo.

Rather, I am the one who is superior when it comes to the higher freedom.

Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti.

It’s possible that wanderers who follow other paths might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:

‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’

‘sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti.

They should be told, ‘Not so!’

Te: ‘mā hevan’tissu vacanīyā.

What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies.’

‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

It’s possible that wanderers who follow other paths might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:

‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’

‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti.

They should be told, ‘Not so!’

Te: ‘mā hevan’tissu vacanīyā.

What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly.’

‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā.

It’s possible that wanderers who follow other paths might say:

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:

‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly. But they don’t question him. …

‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṁ pañhaṁ pucchanti …pe…

Or he doesn’t answer their questions. …

pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe…

Or his answers are not satisfactory. …

pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe…

Or they don’t think him worth listening to. …

pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti …pe…

Or they’re not confident after listening. …

sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe…

Or they don’t show their confidence. …

sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti …pe…

Or they don’t practice accordingly. …

pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe…

Or they don’t succeed in their practice.’

tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti.

They should be told, ‘Not so!’

Te: ‘mā hevan’tissu vacanīyā.

What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; 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.’

‘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.

7. The Probation For One Previously Ordained

7. Titthiyaparivāsakathā

Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.

Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.

There a certain practitioner of self-mortification named Nigrodha asked me about the higher mortification in disgust of sin.

Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi.

I answered his question.

Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ.

He was extremely happy with my answer.”

Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti.

“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching?

“Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya?

For I too am extremely happy after hearing the Buddha’s teaching!

Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya.

Excellent, sir! Excellent!

Abhikkantaṁ, bhante, abhikkantaṁ, bhante.

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.

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.

I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca.

Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“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 bhikkhū are satisfied, they’ll give the going forth, the ordination into monkhood.

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

However, I have recognized individual differences in this matter.”

Api ca mettha puggalavemattatā viditā”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 bhikkhū are satisfied, let them give me the going forth, the ordination into monkhood.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhanti pabbajjaṁ, ākaṅkhanti 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.

And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.

Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

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.

Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

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.”

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

And Venerable Kassapa became one of the perfected.

Aññataro kho panāyasmā kassapo arahataṁ ahosīti.

Summary by Bhikkhu Bodhi

Mahāsīhanāda Sutta: The Great Lion’s Roar is also called ‘The Lion’s Roar to Kassapa’. The naked ascetic Kassapa asks if it is true that the Buddha condemns all forms of austerity. The Buddha denies this, saying one must distinguish. Kassapa gives a list of standard practices (some of them rather revolting), and the Buddha says one may do any of these things but, if one’s morality, heart and wisdom are not developed, one is still far from being an ascetic or a Brahmin (in the true sense). He himself has practised all possible austerities to perfection, and morality and wisdom as well. Kassapa requests ordination, and soon through diligent practice he becomes an Arahant.