Linked Discourses with Kassapa
The Chapter with Kassapa
SN 16.1 Content Santuṭṭhasutta
At Sāvatthī.
"Mendicants, Kassapa is content with any kind of robe, and praises such contentment. He doesn't try to get hold of a robe in an improper way. He doesn't get upset if he doesn't get a robe. And if he does get a robe, he uses it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
Kassapa is content with any kind of almsfood ...
Kassapa is content with any kind of lodging ...
Kassapa is content with any kind of medicines and supplies for the sick ...
So you should train like this: 'We will be content with any kind of robe, and praise such contentment. We won't try to get hold of a robe in an improper way. We won't get upset if we don't get a robe. And if we do get a robe, we'll use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.'
(All should be told in full the same way.)
'We will be content with any kind of almsfood ...' 'We will be content with any kind of lodging ...' 'We will be content with any kind of medicines and supplies for the sick ...' That's how you should train. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly."
SN 16.2 Imprudent Anottappīsutta
So I have heard. At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:
"Reverend Kassapa, it's said that without being keen and prudent you can't achieve awakening, extinguishment, and the supreme sanctuary from the yoke. But if you're keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke.
To what extent is this the case?"
"Reverend, take a mendicant who doesn't foster keenness by thinking: 'If unarisen unskillful qualities arise in me, they'll lead to harm.' 'If I don't give up arisen unskillful qualities, they'll lead to harm.' 'If I don't give rise to unarisen skillful qualities, they'll lead to harm.' 'If arisen skillful qualities cease in me, they'll lead to harm.' That's how you're not keen.
And how are you not prudent? Take a mendicant who doesn't foster prudence by thinking: 'If unarisen unskillful qualities arise in me, they'll lead to harm.' 'If I don't give up arisen unskillful qualities, they'll lead to harm.' 'If I don't give rise to unarisen skillful qualities, they'll lead to harm.' 'If arisen skillful qualities cease in me, they'll lead to harm.' That's how you're not prudent. That's how without being keen and prudent you can't achieve awakening, extinguishment, and the supreme sanctuary from the yoke.
And how are you keen? Take a mendicant who fosters keenness by thinking: 'If unarisen unskillful qualities arise in me, they'll lead to harm.' 'If I don't give up arisen unskillful qualities, they'll lead to harm.' 'If I don't give rise to unarisen skillful qualities, they'll lead to harm.' 'If arisen skillful qualities cease in me, they'll lead to harm.' That's how you're keen.
And how are you prudent? Take a mendicant who fosters prudence by thinking: 'If unarisen unskillful qualities arise in me, they'll lead to harm.' 'If I don't give up arisen unskillful qualities, they'll lead to harm.' 'If I don't give rise to unarisen skillful qualities, they'll lead to harm.' 'If arisen skillful qualities cease in me, they'll lead to harm.' That's how you're prudent. That's how if you're keen and prudent you can achieve awakening, extinguishment, and the supreme sanctuary from the yoke."
SN 16.3 Like the Moon Candūpamāsutta
At Sāvatthī.
"Mendicants, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude. Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland. They'd withdraw their body and mind. In the same way, you should approach families like the moon: withdrawn in body and mind, always the newcomer, and never rude.
Kassapa approaches families like the moon: withdrawn in body and mind, always the newcomer, and never rude.
What do you think, mendicants? What kind of mendicant is worthy of approaching families?"
"Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it."
Then the Buddha waved his hand in space.
"Mendicants, this hand is not stuck or held or caught in space. In the same way, when approaching families, a mendicant's mind is not stuck or held or caught, thinking: 'May those who want material things get them, and may those who want merit make merits!' They're just as pleased and happy when others get something as they are when they get something. This kind of mendicant is worthy of approaching families.
When Kassapa approaches families, his mind is not stuck or held or caught, thinking: 'May those who want material things get them, and may those who want merit make merits!' He's just as pleased and happy when others get something as he is when he gets something.
What do you think, mendicants? What kind of mendicant's teaching is pure, and what kind is impure?"
"Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it."
"Well then, mendicants, listen and apply your mind well, I will speak."
"Yes, sir," they replied. The Buddha said this:
"Whoever teaches Dhamma to others with the thought: 'Oh! May they listen to the teaching from me. When they've heard it, may they gain confidence in the teaching and demonstrate their confidence to me.' Such a mendicant's teaching is impure.
Whoever teaches Dhamma to others with the thought: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they've heard it, may they understand the teaching and practice accordingly.' So they teach others because of the natural excellence of the teaching, out of compassion, kindness, and sympathy. Such a mendicant's teaching is pure.
Kassapa teaches Dhamma to others with the thought: 'The teaching is well explained by the Buddha---apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Oh! May they listen to the teaching from me. When they've heard it, may they understand the teaching and practice accordingly.'
Thus he teaches others because of the natural excellence of the teaching, out of sympathy, kindness, and sympathy. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly."
SN 16.4 Visiting Families Kulūpakasutta
At Sāvatthī.
"What do you think, mendicants? What kind of mendicant is worthy of visiting families? And what kind of mendicant is not worthy of visiting families?"
"Our teachings are rooted in the Buddha. ..." The Buddha said this:
"Whoever visits families with the thought: 'May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly.' If a mendicant with such a thought approaches a family and they don't give, the mendicant feels slighted. And they experience pain and sadness because of that. If they give only a little ... if they give coarse things ... if they give slowly ... if they give carelessly, the mendicant feels slighted. And they experience pain and sadness because of that. That kind of mendicant is not worthy of visiting families.
Whoever visits families with the thought: 'When among other families, how could I possibly think:
"May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly."' If a mendicant with such a thought approaches a family and they don't give, the mendicant doesn't feel slighted. And they don't experience pain and sadness because of that. If they give only a little ... if they give coarse things ... if they give slowly ... if they give carelessly, the mendicant doesn't feel slighted. And they don't experience pain and sadness because of that. That kind of mendicant is worthy of visiting families.
Kassapa visits families with the thought: 'When among other families, how could I possibly think:
"May they give to me, may they not fail to give. May they give a lot, not a little. May they give me fine things, not coarse. May they give quickly, not slowly. May they give carefully, not carelessly."' With such a thought, if he approaches a family and they don't give, he doesn't feel slighted. And he doesn't experience pain and sadness because of that. If they give only a little ... if they give coarse things ... if they give slowly ... if they give carelessly, he doesn't feel slighted. And he doesn't experience pain and sadness because of that. I will exhort you with the example of Kassapa or someone like him. You should practice accordingly."
SN 16.5 Old Age Jiṇṇasutta
So I have heard. Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"You're old now, Kassapa. Those worn-out hempen rag robes must be a burden for you. So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence."
"For a long time, sir, I've lived in the wilderness, eaten only almsfood, worn rag robes, and owned just three robes; and I've praised these things. I've been one of few wishes, content, secluded, aloof, and energetic; and I've praised these things."
"But seeing what benefit, Kassapa, have you long practiced these things?"
"Sir, seeing two benefits I have long practiced these things.
I see happiness for myself in the this life. And I have sympathy for future generations, thinking: 'Hopefully those who come after might follow my example.' For they may think: 'It seems that the awakened disciples of the Buddha for a long time lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.' They'll practice accordingly, which will be for their lasting welfare and happiness.
Seeing these two benefits I have long practiced these things."
"Good, good, Kassapa! You're acting for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness."
SN 16.6 Advice Ovādasutta
Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk."
"Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully.
Take the monk called Bhaṇḍa, Ānanda's protégé. He's been competing in studies with the monk called Abhiñjika, Anuruddha's protégé. They say: 'Come on, monk, who can recite more? Who can recite better? Who can recite longer?'"
So the Buddha addressed one of the monks, "Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda's protégé, and the monk called Abhiñjika, Anuruddha's protégé that the teacher summons them."
"Yes, sir," that monk replied. He went to those monks and said, "Venerables, the teacher summons you."
"Yes, reverend," those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
"Is it really true, monks, that you've been competing in studies, saying: 'Come on, monk, who can recite more? Who can recite better? Who can recite longer?'"
"Yes, sir."
"Have you ever known me to teach the Dhamma like this: 'Please mendicants, compete in studies to see who can recite more and better and longer'?"
"No, sir."
"If you've never known me to teach the Dhamma like this, then what exactly do you know and see, you futile men, that after going forth in such a well explained teaching and training you'd compete in studies to see who can recite more and better and longer?"
Then those monks bowed with their heads at the Buddha's feet and said, "We have made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained teaching and training we competed in studies to see who can recite more and better and longer. Please, sir, accept our mistake for what it is, so we will restrain ourselves in future."
"Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future."
SN 16.7 Advice (2nd) Dutiyaovādasutta
Near Rājagaha, in the Bamboo Grove. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side.
The Buddha said to him, "Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk."
"Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully.
Sir, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
It's like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. An acrimonious individual is in decline. When there are no mendicant advisers there is decline.
Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
It's like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
A faithful individual doesn't decline. An individual with a conscience doesn't decline. A prudent individual doesn't decline. An energetic individual doesn't decline. A wise individual doesn't decline. A loving individual doesn't decline. A kind individual doesn't decline. When there are mendicant advisers there is no decline."
"Good, good, Kassapa! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth ...
When there are no mendicant advisers there is decline.
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline ...
When there are mendicant advisers there is no decline."
SN 16.8 Advice (3rd) Tatiyaovādasutta
Near Rājagaha, in the squirrels' feeding ground. Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Kassapa, advise the mendicants! Give them a Dhamma talk! Either you or I should advise the mendicants and give them a Dhamma talk."
"Sir, the mendicants these days are hard to admonish, having qualities that make them hard to admonish. They're impatient, and don't take instruction respectfully."
"Kassapa, that's because formerly the senior mendicants lived in the wilderness, ate only almsfood, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.
The senior mendicants invite such a mendicant to a seat, saying: 'Welcome, mendicant! What is this mendicant's name? This mendicant is good-natured; he really wants to train. Please, mendicant, take a seat.'
Then the junior mendicants think: 'It seems that when a mendicant lives in the wilderness ... and is energetic, and praises these things, senior mendicants invite them to a seat ...' They practice accordingly. That is for their lasting welfare and happiness.
But these days, Kassapa, the senior mendicants don't live in the wilderness ... and aren't energetic; and they don't praise these things.
When a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat: 'Welcome, mendicant! What is this mendicant's name? This mendicant is good-natured; he really likes his fellow monks. Please, mendicant, take a seat.'
Then the junior mendicants think: 'It seems that when a mendicant is well-known and famous, a recipient of robes, almsfood, lodgings, and medicines and supplies for the sick, senior mendicants invite them to a seat ...' They practice accordingly. That is for their lasting harm and suffering. And if it could ever be rightly said that spiritual practitioners are imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said."
SN 16.9 Absorptions and Insights Jhānābhiññasutta
At Sāvatthī.
"Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa.
Whenever I want, as the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And so does Kassapa.
Whenever I want, with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' And so does Kassapa.
Whenever I want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. And so does Kassapa.
Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', I enter and remain in the dimension of infinite space. And so does Kassapa.
Whenever I want, going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', I enter and remain in the dimension of infinite consciousness. And so does Kassapa.
Whenever I want, going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', I enter and remain in the dimension of nothingness. And so does Kassapa.
Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception. And so does Kassapa.
Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling. And so does Kassapa.
Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the realm of divinity. And so does Kassapa.
Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and heavenly, whether near or far. And so does Kassapa.
Whenever I want, I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as 'mind with greed', and mind without greed as 'mind without greed'; mind with hate ... mind without hate ... mind with delusion ... mind without delusion ... constricted mind ... scattered mind ... expansive mind ... unexpansive mind ... mind that is not supreme ... mind that is supreme ... mind immersed in samādhi ... mind not immersed in samādhi ... freed mind ... unfreed mind ... And so does Kassapa.
Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so I recollect my many kinds of past lives, with features and details. And so does Kassapa.
Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. 'These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn---inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. And so does Kassapa.
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Kassapa."
SN 16.10 The Nuns' Quarters Upassayasutta
So I have heard. At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, "Kassapa, come, sir. Let's go to one of the nuns' quarters."
"You go, Reverend Ānanda. You have many duties and responsibilities."
And a second time ...
And a third time, Ānanda said, "Come, Honorable Kassapa. Let's go to one of the nuns' quarters."
Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns' quarters, where he sat on the seat spread out. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left.
But the nun Thullatissā was upset and blurted out, "What is the worthy Mahākassapa thinking, that he'd teach Dhamma in front of the worthy Ānanda, the Videhan sage? He's like a needle seller who thinks they can sell a needle to a needle maker!"
Mahākassapa heard Thullatissā say these words, and he said to Ānanda, "Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker? Or am I the needle maker and you the needle seller?"
"Forgive her, sir. The woman's a fool."
"Hold on, Reverend Ānanda! Don't make the Saṅgha investigate you further!
What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: 'Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Ānanda'?"
"No, sir."
"I was the one the Buddha brought up before the Saṅgha of mendicants, saying: 'Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa. ...'
::: small (The nine progressive meditations and the five insights should be told in full.) :::
What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: 'I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Ānanda'?"
"No, sir."
"I was the one the Buddha brought up before the Saṅgha of mendicants, saying: 'I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Kassapa.'
Reverend, you might as well think to hide a bull elephant that's three or three and a half meters tall behind a palm leaf as to hide my six insights."
But the nun Thullatissā fell from the spiritual life.
SN 16.11 Robes Cīvarasutta
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of mendicants.
And at that time thirty of Ānanda's mendicant protégés resigned the training and returned to a lesser life. Most of them were youths.
When Venerable Ānanda had wandered in the Southern Hills as long as he pleased, he set out for Rājagaha, to the Bamboo Grove, the squirrels' feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him:
"Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?"
"Sir, the Buddha laid down that rule for three reasons. For keeping difficult persons in check and for the comfort of good-hearted mendicants. To prevent those of corrupt wishes from taking sides and dividing the Saṅgha. And out of consideration for families. These are the three reasons why the Buddha laid down that rule."
"So what exactly are you doing, wandering together with these junior mendicants? They don't guard their sense doors, they eat too much, and they're not committed to wakefulness. It's like you're wandering about wrecking crops and ruining families! Your following is falling apart, Reverend Ānanda, and those just getting started are slipping away. Yet this boy knows no bounds!"
"Though there are grey hairs on my head, I still can't escape being called a boy by Venerable Mahākassapa."
"It's because you wander with these junior mendicants. ... Your following is falling apart, Reverend Ānanda, and those just getting started are slipping away. Yet this boy knows no bounds!"
The nun Thullanandā heard a rumor that Worthy Mahākassapa had rebuked the worthy Ānanda the Videhan sage by calling him a boy.
She was upset and blurted out, "How can the worthy Mahākassapa, who formerly followed another religion, presume to rebuke the worthy Ānanda the Videhan sage by calling him a boy?"
Mahākassapa heard Thullanandā say these words, and he said to Ānanda, "Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.
Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don't recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.
Formerly when I was still a layman, I thought: 'Life at home is cramped and dirty, life gone forth is wide open. It's not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don't I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?' After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
When I had gone forth, I traveled along the road between Rājagaha and Nāḷandā, where I saw the Buddha sitting at the Many Sons Shrine. Seeing him, I thought: 'If I'm ever to see a Teacher, it would be this Blessed One! If I'm ever to see a Holy One, it would be this Blessed One! If I'm ever to see a fully awakened Buddha, it would be this Blessed One!'
Then I bowed with my head at the Buddha's feet and said: 'Sir, the Buddha is my Teacher, I am his disciple! The Buddha is my Teacher, I am his disciple!'
The Buddha said to me, 'Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don't know, or that they see when they don't see, their head would explode. But Kassapa, when I say that I know and see I really do know and see.
So you should train like this: "I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle." That's how you should train.
And you should train like this: "Whenever I hear a teaching connected with what's skillful, I will pay attention, apply the mind, concentrate wholeheartedly, and actively listen to that teaching." That's how you should train.
And you should train like this: "I will never neglect mindfulness of the body that is full of pleasure." That's how you should train.'
And when the Buddha had given me this advice he got up from his seat and left. For seven days I ate the nation's almsfood as a debtor. On the eighth day I was enlightened.
And then the Buddha left the road and went to the root of a certain tree. So I spread out my outer robe of patches folded in four and said to him, 'Sir, sit here. That would be for my lasting welfare and happiness.'
The Buddha sat on the seat spread out and said to me, 'Kassapa, this outer robe of patches is soft.'
'Sir, please accept my outer robe of patches out of sympathy.'
'In that case, Kassapa, will you wear my worn-out hempen rag robe?'
'I will wear it, sir.'
And so I presented my outer robe of patches to the Buddha, and the Buddha presented me with his worn-out hempen rag robe.
For if anyone should be rightly called the Buddha's true-born son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it's me.
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ...
(The nine progressive meditations and the five insights should be told in full.)
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Reverend, you might as well think to hide a bull elephant that's three or three and a half meters tall behind a palm leaf as to hide my six insights."
But the nun Thullanandā fell from the spiritual life.
SN 16.12 The Realized One After Death Paraṁmaraṇasutta
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Varanasi, in the deer park at Isipatana.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:
"Reverend Kassapa, does a realized one still exist after death?"
"Reverend, this has not been declared by the Buddha."
"Well then, does a realized one no longer exist after death?"
"This too has not been declared by the Buddha."
"Well then, does a realized one both still exist and no longer exist after death?"
"This too has not been declared by the Buddha."
"Well then, does a realized one neither still exist nor no longer exist after death?"
"This too has not been declared by the Buddha."
"And why has this not been declared by the Buddha?"
"Because it's not beneficial or relevant to the fundamentals of the spiritual life. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why it has not been declared by the Buddha."
"So what now has been declared by the Buddha?" "'This is suffering' has been declared by the Buddha. 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering' has been declared by the Buddha."
"And why has this been declared by the Buddha?"
"Because it's beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why it has been declared by the Buddha."
SN 16.13 The Counterfeit of the True Teaching Saddhammappatirūpakasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:
"What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened mendicants? And what is the cause, what is the reason why these days there are more training rules and fewer enlightened mendicants?"
"That's how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened mendicants. The true teaching doesn't disappear as long the counterfeit of the true teaching hasn't appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
It's like native gold, which doesn't disappear as long as counterfeit gold hasn't appeared in the world. But when counterfeit gold appears in the world then native gold disappears.
In the same way, the true teaching doesn't disappear as long the counterfeit of the true teaching hasn't appeared in the world. But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
It's not the elements of earth, water, fire, or air that make the true teaching disappear. Rather, it's the silly people who appear right here that make the true teaching disappear. The true teaching doesn't disappear like a ship that sinks all at once.
There are five detrimental things that lead to the decline and disappearance of the true teaching. What five? It's when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five detrimental things lead to the decline and disappearance of the true teaching.
There are five things that lead to the continuation, persistence, and enduring of the true teaching. What five? It's when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and immersion. These five things lead to the continuation, persistence, and enduring of the true teaching."