“Bhikkhus, to whatever extent I wish, with the divine ear element, which is purified and surpasses the human, I hear both kinds of sounds, the divine and human, those that are far as well as near. Kassapa too, to whatever extent he wishes, with the divine ear element, which is purified and surpasses the human, hears both kinds of sounds. [213]
“Bhikkhus, to whatever extent I wish, I understand the minds of other beings and persons, having encompassed them with my own mind. I understand a mind with lust as a mind with lust; a mind without lust as a mind without lust; a mind with hatred as a mind with hatred; a mind without hatred as a mind without hatred; a mind with delusion as a mind with delusion; a mind without delusion as a mind without delusion; a contracted mind as contracted and a distracted mind as distracted; an exalted mind as exalted and an unexalted mind as unexalted; a surpassable mind as surpassable and an unsurpassable mind as unsurpassable; a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; a liberated mind as liberated and an unliberated mind as unliberated. Kassapa too, to whatever extent he wishes, understands the minds of other beings and persons, having encompassed them with his own mind.
“Bhikkhus, to whatever extent I wish, I recollect my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion thus: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn elsewhere, and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life span; passing away from there, I was reborn here.’ Thus I recollect my manifold past abodes with their modes and details. Kassapa too, to whatever extent he wishes, recollects his manifold past abodes with their modes and details.
“Bhikkhus, to whatever extent I wish, with the divine eye, which is purified and surpasses the human, I see beings [214] passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare on according to their kamma thus: ‘These beings who engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the nether world, in hell; but these beings who engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand how beings fare on according to their kamma. Kassapa too, to whatever extent he wishes, with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands how beings fare on according to their kamma.
“Bhikkhus, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.285 Kassapa too, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.”
10 The Bhikkhunı̄s’ Quarters
Thus have I heard. On one occasion the Venerable Mahākassapa was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Ānanda dressed and, [215] taking bowl and robe, he approached the Venerable Mahākassapa and said: “Come, Venerable Kassapa, let us go to the bhikkhunı̄s’ quarters.”286
“You go, friend Ānanda, you’re the busy one with many duties.”287
A second time the Venerable Ānanda said to the Venerable Mahākassapa: “Come, Venerable Kassapa, let us go to the bhikkhunı̄s’ quarters.”
“You go, friend Ānanda, you’re the busy one with many duties.”
A third time the Venerable Ānanda said to the Venerable Mahākassapa: “Come, Venerable Kassapa, let us go to the bhikkhunı̄s’ quarters.”
Then, in the morning, the Venerable Mahākassapa dressed and, taking bowl and robe, went to the bhikkhunı̄s’ quarters with the Venerable Ānanda as his companion. When he arrived he sat down on the appointed seat. Then a number of bhikkhunı̄s approached the Venerable Mahākassapa, paid homage to him, and sat down to one side. As they were sitting there, the Venerable Mahākassapa instructed, exhorted, inspired, and gladdened those bhikkhunı̄s with a Dhamma talk, after which he rose from his seat and departed.
Then the bhikkhunı̄ Thullatissā, being displeased, expressed her displeasure thus: “How can Master Mahākassapa think of speaking on the Dhamma in the presence of Master Ānanda, the Videhan sage?288 For Master Mahākassapa to think of speaking on the Dhamma in the presence of Master Ānanda, the Videhan sage—this is just as if a needle-peddler [216] would think he could sell a needle to a needle-maker!”
The Venerable Mahākassapa overheard the bhikkhunı̄ Thullatissā making this statement and said to the Venerable Ānanda: “How is it, friend Ānanda, am I the needle-peddler and you the needle-maker, or am I the needle-maker and you the needle-peddler?”
“Be patient, Venerable Kassapa, women are foolish.”289
“Hold it, friend Ānanda! Don’t give the Saṅgha occasion to investigate you further.290 What do you think, friend Ānanda, was it you that the Blessed One brought forward in the presence of the Bhikkhu Saṅgha, saying: ‘Bhikkhus, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. Ānanda too, to whatever extent he wishes, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna’?”
“No, venerable sir.”
“I was the one, friend, that the Blessed One brought forward in the presence of the Bhikkhu Saṅgha, saying: ‘Bhikkhus, to whatever extent I wish, … I enter and dwell in the first jhāna…. Kassapa too, to whatever extent he wishes, enters and dwells in the first jhāna.’
(The same exchange is repeated for the remaining meditative attainments and the six direct knowledges, all as in the preceding sutta.) [217]
“I was the one, friend, that the Blessed One brought forward in the presence of the Bhikkhu Saṅgha, saying: ‘Bhikkhus, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge. Kassapa too, by the destruction of the taints, in this very life enters and dwells in the taintless liberation of mind, liberation by wisdom, realizing it for himself with direct knowledge.’
“Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six direct knowledges could be concealed.”291
But the bhikkhunı̄ Thullatissā fell away from the holy life.292
11 The Robe
On one occasion the Venerable Mahākassapa was dwelling in Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Ānanda was wandering on tour in Dakkhiṇāgiri together with a large Saṅgha of bhikkhus.293 Now on that occasion thirty bhikkhus—pupils of the Venerable Ānanda—most of them youngsters, had given up the training and had returned to the lower life. [218]
When the Venerable Ānanda had wandered on tour in Dakkhiṇāgiri as long as he wanted, he came back to Rājagaha, to the Bamboo Grove, the Squi
rrel Sanctuary. He approached the Venerable Mahākassapa, paid homage to him, and sat down to one side, and the Venerable Mahākassapa said to him: “Friend Ānanda, for how many reasons did the Blessed One lay down the rule that bhikkhus should not take meals among families in groups of more than three?”294
“The Blessed One laid down this rule for three reasons, Venerable Kassapa: for restraining ill-behaved persons and for the comfort of well-behaved bhikkhus, [with the intention,] ‘May those of evil wishes, by forming a faction, not create a schism in the Saṅgha!’; and out of sympathy towards families.295 It is for these three reasons, Venerable Kassapa, that the Blessed One laid down this rule.”
“Then why, friend Ānanda, are you wandering about with these young bhikkhus who are unguarded in their sense faculties, immoderate in eating, and not devoted to wakefulness? One would think you were wandering about trampling on crops; one would think you were wandering about destroying families. Your retinue is breaking apart, friend Ānanda, your young followers are slipping away. But still this youngster does not know his measure!”
“Grey hairs are growing on my head, Venerable Kassapa. Can’t we escape being called a youngster by the Venerable Mahākassapa?”296 [219]
“Friend Ānanda, it is just because you wander around with these young bhikkhus who are unguarded in their sense faculties…. But still this youngster does not know his measure!”
The bhikkhunı̄ Thullanandā heard :297 “Master Mahākassapa has disparaged Master Ānanda, the Videhan sage, by calling him a youngster.” Then, being displeased at this, she expressed her displeasure thus: “How can Master Mahākassapa, who was formerly a member of another sect,298 think to disparage Master Ānanda, the Videhan sage, by calling him a youngster?”
The Venerable Mahākassapa overheard the bhikkhunı̄ Thullanandā making this statement and said to the Venerable Ānanda: “Surely, friend Ānanda, the bhikkhunı̄ Thullanandā made that statement rashly, without consideration. For since I shaved off my hair and beard, put on saffron robes, and went forth from the home life into homelessness, I do not recall ever having acknowledged any other teacher except the Blessed One, the Arahant, the Perfectly Enlightened One.
“In the past, friend, when I was still a householder, it occurred to me: ‘Household life is confinement, a path of dust, going forth is like the open air. It is not easy for one living at home to lead the perfectly complete, perfectly purified holy life, which is like polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from the household life into homelessness. ’ Some time later [220] I had an outer robe made from patches of cloth;299 then, acknowledging those who were arahants in the world [as models], I shaved off my hair and beard, put on saffron robes, and went forth from the household life into homelessness.
“When I had thus gone forth, I was travelling along a road when I saw the Blessed One sitting by the Bahuputta Shrine between Rājagaha and Nālandā.300 Having seen him, I thought: ‘If I should ever see the Teacher, it is the Blessed One himself that I would see. If I should ever see the Fortunate One, it is the Blessed One himself that I would see. If I should ever see the Perfectly Enlightened One, it is the Blessed One himself that I would see.’ Then I prostrated myself right there at the Blessed One’s feet and said to him: ‘Venerable sir, the Blessed One is my teacher, I am his disciple. Venerable sir, the Blessed One is my teacher, I am his disciple.’301
“When I had said this, the Blessed One said to me: ‘Kassapa, if one who does not know and see should say to a disciple so single-minded as yourself: “I know, I see,” his head would split. But knowing, Kassapa, I say, “I know”; seeing, I say, “I see.”302 “‘Therefore, Kassapa, you should train yourself thus: “I will arouse a keen sense of shame and fear of wrongdoing towards elders, the newly ordained, and those of middle status.” Thus should you train yourself.
“‘Therefore, Kassapa, you should train yourself thus: “Whenever I listen to any Dhamma connected with the wholesome, I will listen to it with eager ears, attending to it as a matter of vital concern, applying my whole mind to it.”303 Thus should you train yourself.
“‘Therefore, Kassapa, you should train yourself thus: “I will never relinquish mindfulness directed to the body associated with joy.” Thus should you train yourself.’304
“Then, having given me this exhortation, the Blessed One rose from his seat and departed. [221] For seven days, friend, I ate the country’s almsfood as a debtor, but on the eighth day final knowledge arose.305
“Then, friend, the Blessed One descended from the road and went to the foot of a tree.306 I folded in four my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’ The Blessed One sat down on the appointed seat and said to me: ‘Your outer robe of patches is soft, Kassapa.’–‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion.’–‘Then will you wear my worn-out hempen rag-robes? ’–‘I will, venerable sir.’ Thus I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.307
“If, friend, one speaking rightly could say of anyone: ‘He is a son of the Blessed One, born of his breast, born of his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma, a receiver of worn-out hempen rag-robes,’ it is of me that one could rightly say this.308
“Friend, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, [222] with rapture and happiness born of seclusion…. (As in §9, down to:)
“Friend, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.
“Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six direct knowledges could be concealed.”309
But the bhikkhunı̄ Thullanandā fell away from the holy life.
12 After Death
On one occasion the Venerable Mahākassapa and the Venerable Sāriputta were dwelling at Bārāṇası̄ in the Deer Park at Isipatana. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Mahākassapa. He exchanged greetings with the Venerable Mahākassapa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
“How is it, friend Kassapa, does the Tathāgata exist after death?”310
“The Blessed One, friend, has not declared this: ‘The Tathāgata exists after death.’”
“Then, friend, does the Tathāgata not exist after death?”
“The Blessed One, friend, has not declared this either: ‘The Tathāgata does not exist after death.’” [223]
“How is it then, friend, does the Tathāgata both exist and not exist after death?”
“The Blessed One, friend, has not declared this: ‘The Tathāgata both exists and does not exist after death.’”
“Then, friend, does the Tathāgata neither exist nor not exist after death?”
“The Blessed One, friend, has not declared this either: ‘The Tathāgata neither exists nor does not exist after death.’”
“Why hasn’t the Blessed One declared this, friend?”
“Because this is unbeneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore the Blessed One has not declared this.”
“And what, friend, has the Blessed One declared?”
“The Blessed One, friend, has declared: ‘This is suffering,’ and ‘This is the origin of suffering,’ and ‘This is the cessation of suffering, ’ and ‘This is the way leading to the cessation of suffering.’”
“And why, friend,
has the Blessed One declared this?”
“Because, friend, this is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore the Blessed One has declared this.”
13 The Counterfeit of the True Dhamma
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Mahākassapa approached the Blessed One, paid homage to him, sat down to one side, and said to him: [224]
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