The Lion’s Roar to the Naked Ascetic Kassapa

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Ujuññā, in the deer park at Kaṇṇakatthala.*Ujuññā was a Kosalan town at which King Pasenadi visited the Buddha in MN 90. | “Deer parks” were nature reservations where the animals were safe from hunters.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.*uruññāyaṁ → ujuññāyaṁ (bj, sya-all, km, pts1ed)

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Ujuññā, in the deer park at Kaṇṇakatthala.*Ujuññā was a Kosalan town at which King Pasenadi visited the Buddha in MN 90. | “Deer parks” were nature reservations where the animals were safe from hunters.ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.*uruññāyaṁ → ujuññāyaṁ (bj, sya-all, km, pts1ed)

Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.*Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, SN 12.17, SN 41.9, and MN 124). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship. When the greetings and polite conversation were over, he stood to one side and said to the Buddha:

Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:

Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.*Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, SN 12.17, SN 41.9, and MN 124). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship.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:

“Worthy Gotama, I have heard the following: ‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’*In his first sermon, the Buddha rejected extremes of self-mortification. There the term was attakilamatha (“self-mortification”), whereas here it is tapas (“heat, burning, fervor”). These refer to the same practices, but tapas points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of kamma and defilements. This topic is also discussed in AN 10.94. 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 rebuttal and criticism? For we don’t want to misrepresent the worthy Gotama.”

“sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti. 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? Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.

“Worthy Gotama, I have heard the following: “sutaṁ metaṁ, bho gotama: ‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’*In his first sermon, the Buddha rejected extremes of self-mortification. There the term was attakilamatha (“self-mortification”), whereas here it is tapas (“heat, burning, fervor”). These refer to the same practices, but tapas points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of kamma and defilements. This topic is also discussed in AN 10.94.‘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 rebuttal 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 the worthy 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. With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm.*While the self-mortification itself may be useless, the person who practices it may have other good qualities. The Buddha is cautioning against rash judgement.

“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. Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.

“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 fervent 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 fervent mortifier who lives rough reborn in a good place, a heavenly realm.*While the self-mortification itself may be useless, the person who practices it may have other good qualities. The Buddha is cautioning against rash judgement.Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.

I see some fervent mortifier who takes it easy reborn in a place of loss. But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm. Since I truly understand the coming and going, passing away and rebirth of these fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent mortifiers who live rough?

Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi?

I see some fervent 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 fervent 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 fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent 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. They agree with me in some matters and disagree in others. Some of the things that they applaud, I also applaud. Some of the things that they don’t applaud, I also don’t applaud. But some of the things that they applaud, I don’t applaud. And some of the things that they don’t applaud, I do applaud.

Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti. Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti. Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti. Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti.

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. Some of the things that I don’t applaud, they also don’t applaud. But some of the things that I don’t applaud, others do applaud. And some of the things that I do applaud, others don’t applaud.

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

I go up to them and say: ‘Let us leave aside those matters on which we disagree.*Again we see the Buddha’s preferred method of establishing common ground first, then building an argument from there. 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:

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:

I go up to them and say: Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Let us leave aside those matters on which we disagree.*Again we see the Buddha’s preferred method of establishing common ground first, then building an argument from there.‘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. Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’*Rather than logical hair-splitting, the Buddha recommends looking at a person’s conduct.

“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?

“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 proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’*Rather than logical hair-splitting, the Buddha recommends looking at a person’s conduct.Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?

It’s possible that they might say: ‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

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. Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

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 proceeds having totally given those unskillful things up, compared with the tutors 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, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: ‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’

Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: ‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

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, or the tutors 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: ‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

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. Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

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 tutors 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: ‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’

Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: ‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

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. ‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’ Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

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. Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

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’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’ 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: ‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’

Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ. ‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

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

It’s possible that they might say: ‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’ And that’s how, when sensible people pursue the matter, they will mostly praise us.

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. Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

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 tutors.’ 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.

There is, Kassapa, a path, there is a 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.’*Here -va has an exclusive sense (= eva). Compare Dhp 274: eseva maggo natthañño (“This is the path, there is no other”). And what is that path? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion. 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.’”*Compare DN 16:5.27.1.

Atthi, kassapa, maggo atthi paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:*dakkhati → dakkhiti (bj); dākkhīti (pts1ed) ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṁ—sammādiṭṭhisammādiṭṭhiConocimiento de dukkha, conocimiento del origen de dukkha, conocimiento del cese de dukkha y conocimiento del camino que conduce al cese de dukkha.Ver en el glosario sammāsaṅkappo sammāvācāsammāvācāAbstenerse de mentir, de hablar de forma divisiva, de usar palabras hirientes y del habla inútil o frívola.Ver en el glosario sammākammanto sammāājīvo sammāvāyāmo sammāsatisammāsatiAtención establecida en el cuerpo, las sensaciones, la mente y los dhammas, con claridad, constancia y abandono de la codicia y la aflicción respecto al mundo.Ver en el glosario sammāsamādhisammāsamādhiConcentración correcta, desarrollada y culminada mediante los cuatro jhānas. En la fórmula estándar, el primer jhāna está acompañado de aplicación inicial y sostenida de la mente, con gozo y dicha nacidos de la reclusión; el segundo surge con el aquietamiento de esa aplicación y presenta claridad interior, unificación de la mente, gozo y dicha nacidos de la concentración; el tercero se caracteriza por ecuanimidad, atención plena, clara comprensión y dicha corporal; el cuarto sin dolor ni placer, con pureza de atención plena debida a la ecuanimidad.Ver en el glosario. Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.

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 paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati:*dakkhati → dakkhiti (bj); dākkhīti (pts1ed)‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’*Here -va has an exclusive sense (= eva). Compare Dhp 274: eseva maggo natthañño (“This is the path, there is no other”).‘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 purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion. Seyyathidaṁ—sammādiṭṭhisammādiṭṭhiConocimiento de dukkha, conocimiento del origen de dukkha, conocimiento del cese de dukkha y conocimiento del camino que conduce al cese de dukkha.Ver en el glosario sammāsaṅkappo sammāvācāsammāvācāAbstenerse de mentir, de hablar de forma divisiva, de usar palabras hirientes y del habla inútil o frívola.Ver en el glosario sammākammanto sammāājīvo sammāvāyāmo sammāsatisammāsatiAtención establecida en el cuerpo, las sensaciones, la mente y los dhammas, con claridad, constancia y abandono de la codicia y la aflicción respecto al mundo.Ver en el glosario sammāsamādhisammāsamādhiConcentración correcta, desarrollada y culminada mediante los cuatro jhānas. En la fórmula estándar, el primer jhāna está acompañado de aplicación inicial y sostenida de la mente, con gozo y dicha nacidos de la reclusión; el segundo surge con el aquietamiento de esa aplicación y presenta claridad interior, unificación de la mente, gozo y dicha nacidos de la concentración; el tercero se caracteriza por ecuanimidad, atención plena, clara comprensión y dicha corporal; el cuarto sin dolor ni placer, con pureza de atención plena debida a la ecuanimidad.Ver en el glosario. 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.’”*Compare DN 16:5.27.1.Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.

“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.*What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (tapopakkama) is unique to this sutta. Pakkama means “stepping out”. 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 their behalf, or an invitation for a meal.*Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. 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 lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.*Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is an alcoholic porridge fermented from grain-husks, mentioned alongside sovīraka in the Pali commentaries and Carakasaṁhitā 27g.191. 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. They feed on one saucer a day, two saucers a day, up to seven saucers a day. 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.

“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati. 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. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin.*What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (tapopakkama) is unique to this sutta. Pakkama means “stepping out”.“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 their behalf, or an invitation for a meal.*Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time.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 lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.*Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is an alcoholic porridge fermented from grain-husks, mentioned alongside sovīraka in the Pali commentaries and Carakasaṁhitā 27g.191.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 courses of fervent mortification to be what makes someone a true ascetic or brahmin. 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.*It is not easy to meaningfully distinguish the various kinds of grain.

Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 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 courses of fervent 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.*It is not easy to meaningfully distinguish the various kinds of grain.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 courses of fervent mortification to be what makes someone a true ascetic or brahmin. 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.*All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” . They tear out hair and beard, committed to this practice.*Jain ascetics tear out their hair at ordination, rather than shaving. They constantly stand, turning down seats.*Remaining in one posture for months or years at a time is one of the most difficult practices. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt.*Strict Jain ascetics did not bathe. They stay in the open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods.*At Kd 6:14.6.3 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. At MN 12:49.3 the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices. They don’t drink, committed to the practice of not drinking liquids. They’re devoted to ritual bathing three times a day, including at dusk.”*This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant.

Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 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, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto,*ubbhaṭṭhakopi → ubbhaṭṭhikopi (mr) ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.

Those ascetics and brahmins also consider these courses of fervent 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.*All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” .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.*Jain ascetics tear out their hair at ordination, rather than shaving.kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, They constantly stand, turning down seats.*Remaining in one posture for months or years at a time is one of the most difficult practices.ubbhaṭṭhakopi hoti āsanapaṭikkhitto,*ubbhaṭṭhakopi → ubbhaṭṭhikopi (mr)They squat, committed to the endeavor of squatting. 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.*Strict Jain ascetics did not bathe.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.*At Kd 6:14.6.3 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. At MN 12:49.3 the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices.vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, They don’t drink, committed to the practice of not drinking liquids. apānakopi hoti apānakattamanuyutto, They’re devoted to ritual bathing three times a day, including at dusk.”*This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant.sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.

“Kassapa, someone may practice all those forms of mortification, 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.*The term “accomplishment in mind” (cittasampadā) is equivalent to “accomplishment in immersion” (samādhisampadā). More generally, when citta is used in the context of meditation, it is normally a synonym of samādhi. But take a mendicant 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.*Mettā is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of jhāna. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”

“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharati. Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Kassapa, someone may practice all those forms of 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.*The term “accomplishment in mind” (cittasampadā) is equivalent to “accomplishment in immersion” (samādhisampadā). More generally, when citta is used in the context of meditation, it is normally a synonym of samādhi.Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. But take a mendicant 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.*Mettā is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of jhāna.Yato kho, kassapa, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharati. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

When he had spoken, Kassapa said to the Buddha, “It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.”

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti.

When he had spoken, Kassapa said to the Buddha, Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “It’s hard, worthy 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. But someone might practice all those forms of mortification. And if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that it’s hard to be a true ascetic or brahmin.

“Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: ‘dukkaraṁ 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 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 course of fervent 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— to practice all those forms of mortification.

Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: ‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’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 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 course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that it’s hard to be a true ascetic or brahmin. Take a mendicant 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.*The Buddha was criticized for going soft after abandoning austere practices, but here he flips the script, arguing that it is inner transformation that is really hard, not outer shows of mortification. When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …”

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

It’s because there’s something other than just that much, something other than that course of fervent 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 mendicant 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.*The Buddha was criticized for going soft after abandoning austere practices, but here he flips the script, arguing that it is inner transformation that is really hard, not outer shows of mortification.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 a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

When he had spoken, Kassapa said to the Buddha, “It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.”

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti.

When he had spoken, Kassapa said to the Buddha, Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “It’s hard, worthy 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. But someone might practice all those forms of mortification. And if it was only by just that much, only by that course of fervent mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that it’s hard to know a true ascetic or brahmin.

“Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: ‘dujjāno 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 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 course of fervent 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— to know that someone is practicing all those forms of mortification.

Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: ‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’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 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 course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that it’s hard to know a true ascetic or brahmin. Take a mendicant 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 a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.”

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. Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.*Yato kho → yato ca kho (bj, mr) Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

It’s because there’s something other than just that much, something other than that course of fervent 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. Take a mendicant 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.*Yato kho → yato ca kho (bj, mr)When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.” Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

When he had spoken, Kassapa said to the Buddha, “But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”*Note that the heading for this section in the Mahāsaṅgīti edition uses samādhi rather than citta. Headings were added by later editors, and are not part of the original text.

Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti?

When he had spoken, Kassapa said to the Buddha, Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: “But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”*Note that the heading for this section in the Mahāsaṅgīti edition uses samādhi rather than citta. Headings were added by later editors, and are not part of the original text.“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 … Seeing danger in the slightest fault, a mendicant 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.

“Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.

“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 mendicant 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 mendicant accomplished in ethics? It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. This pertains to their accomplishment in ethics. …

Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe…

And how is a mendicant accomplished in ethics? Kathañca, kassapa, bhikkhu sīlasampanno hoti? It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy 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 low lore, by wrong livelihood. … They refrain from such low lore, such wrong livelihood. This pertains to their accomplishment in ethics.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ patimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, 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 low lore, such wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. This pertains to their accomplishment in ethics. Idampissa hoti sīlasampadāya.

A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves. That’s how a mendicant is accomplished in ethics. This, Kassapa, is that accomplishment in ethics. … They enter and remain in the first absorption … This pertains to their accomplishment in mind. … They enter and remain in the second absorption … third absorption … fourth absorption. This pertains to their accomplishment in mind. This, Kassapa, is that accomplishment in mind.

Sa kho so, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.*Sa kho so → ayaṁ kho (mr) Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṁ kho, kassapa, sīlasampadā …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṁ kho, kassapa, cittasampadā.

A mendicant 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.*Sa kho so → ayaṁ kho (mr)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 mendicant 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 spectrum of noble ethics, they experience a blameless happiness inside themselves. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. That’s how a mendicant 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, they project it and extend it toward knowledge and vision … This pertains to their accomplishment in wisdom. … They understand: ‘… there is nothing further for this place.’ This pertains to their accomplishment in wisdom. This, Kassapa, is that accomplishment in wisdom.

So evaṁ samāhite citte …pe… ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … idampissa hoti paññāsampadāya …pe… nāparaṁ itthattāyāti pajānāti. Idampissa hoti paññāsampadāya. Ayaṁ kho, kassapa, paññāsampadā.

When their mind is immersed like this, So evaṁ samāhite citte …pe… they project it and extend it toward knowledge and vision … ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … This pertains to their accomplishment in wisdom. … idampissa hoti paññāsampadāya …pe… They understand: ‘… there is nothing further for this place.’ nāparaṁ itthattāyāti pajānāti. This pertains to their accomplishment in wisdom. Idampissa hoti paññāsampadāya. This, Kassapa, is that accomplishment in wisdom. Ayaṁ kho, kassapa, paññāsampadā.

There are, Kassapa, some ascetics and brahmins who teach ethics. They praise ethical conduct in many ways. But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher ethics.*This is the ethical practices as described in the Gradual Training.

Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.

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.*This is the ethical practices as described in the Gradual Training.Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.

There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin.*“Mortification in disgust of sin” renders tapojigucchā; tapo is “fervent mortification” and jigucchā is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds. They praise fervent mortification in disgust of sin in many ways. But as far as the highest noble fervent mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher disgust of sin.*The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (samādhi).

Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.

There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin.*“Mortification in disgust of sin” renders tapojigucchā; tapo is “fervent mortification” and jigucchā is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds.Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. They praise fervent mortification in disgust of sin in many ways. Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti. But as far as the highest noble fervent 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 disgust of sin.*The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (samādhi).Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.

There are, Kassapa, some ascetics and brahmins who teach wisdom. They praise wisdom in many ways. But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher wisdom.

Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyā paramā paññāpaññāDiscernimiento, sabiduría o visión cabal. Capacidad de comprender la realidad según el Dhamma, especialmente la naturaleza condicionada de los fenómenos, las Cuatro Nobles Verdades y las tres características. Una de las cinco facultades, las cinco fuerzas y las diez pāramīs.Ver en el glosario, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ.

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 paññāpaññāDiscernimiento, sabiduría o visión cabal. Capacidad de comprender la realidad según el Dhamma, especialmente la naturaleza condicionada de los fenómenos, las Cuatro Nobles Verdades y las tres características. Una de las cinco facultades, las cinco fuerzas y las diez pāramīs.Ver en el glosario, 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. They praise freedom in many ways. But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher freedom.

Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti. Yāvatā, kassapa, ariyā paramā vimuttivimuttiLos suttas distinguen entre dos tipos de liberación. La liberación por sabiduría (paññā-vimutti) describe la mente del arahant, que está libre de contaminantes (āsava). La liberación de la mente (ceto-vimutti) se usa para describir o bien la supresión sostenida de las impurezas (kilesa) durante la práctica de jhāna y los cuatro brahma-vihāras, o el estado de libertad de la mente del arahant.Ver en el glosario, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti.

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 vimuttivimuttiLos suttas distinguen entre dos tipos de liberación. La liberación por sabiduría (paññā-vimutti) describe la mente del arahant, que está libre de contaminantes (āsava). La liberación de la mente (ceto-vimutti) se usa para describir o bien la supresión sostenida de las impurezas (kilesa) durante la práctica de jhāna y los cuatro brahma-vihāras, o el estado de libertad de la mente del arahant.Ver en el glosario, 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 of other religions might say: ‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’*A “lion’s roar” is an unapologetic proclamation of spiritual supremacy. They should be told, ‘Not so!’ What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies.’

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te: ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

It’s possible that wanderers of other religions 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.’*A “lion’s roar” is an unapologetic proclamation of spiritual supremacy.‘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 of other religions might say: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’ They should be told, ‘Not so!’ 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.’

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. Te: ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā.

It’s possible that wanderers of other religions 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 of other religions might say: ‘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. … Or he doesn’t answer their questions. … Or his answers are not satisfactory. … Or they don’t think him worth listening to. … Or they’re not confident after listening. … Or they don’t demonstrate their confidence. … Or they don’t practice accordingly. … Or they don’t succeed in their practice.’ They should be told, ‘Not so!’ 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 demonstrate their confidence; they practice accordingly; and they succeed in their practice.’

Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṁ pañhaṁ pucchanti …pe… pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe… pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe… pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti …pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe… sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti …pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te: ‘mā hevan’tissu vacanīyā. ‘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.

It’s possible that wanderers of other religions 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 demonstrate 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 demonstrate 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.

Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. There a certain fervent celibate named Nigrodha asked me about the higher disgust of sin.*The Buddha is referring to the events of the Udumbarikasutta (DN 25). There Nigrodha is referred to as a “wanderer” (paribbājaka) who according to the commentary was clothed. The term tapabrahmacārī here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. Tapas and brahmacariya are closely linked in Atharvaveda 11.5. I answered his question. He was extremely happy with my answer.”

Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṁ aññataro tapabrahmacārī nigrodho nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario adhijegucche pañhaṁ apucchi. Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ. Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti.

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 fervent celibate named Nigrodha asked me about the higher disgust of sin.*The Buddha is referring to the events of the Udumbarikasutta (DN 25). There Nigrodha is referred to as a “wanderer” (paribbājaka) who according to the commentary was clothed. The term tapabrahmacārī here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. Tapas and brahmacariya are closely linked in Atharvaveda 11.5.Tatra maṁ aññataro tapabrahmacārī nigrodho nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario 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? For I too am extremely happy after hearing the Buddha’s teaching! Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”*In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted by the Buddha with the simple call, “Come mendicant!” (Kd 1:6.32.1). As the community grew, the Buddha authorized the Saṅgha to perform the “going forth and ordination” (Kd 1:12.1.1). Later still, the novice (sāmaṇera) platform was introduced for teenagers and became known as “going forth” (Kd 1:54.3.2). Finally, the novice ordination was standardized for all ordinands, even if it was a mere preliminary for the “full ordination”.

“Ko hi, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya. Abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching? “Ko hi, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, 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 clear 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 mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”*In the early period, there was no distinction between “going forth” (pabbajjā) and “ordination” (upasampadā). They refer to two sides of the same coin: leaving the home life and entering the ascetic life. Ordination was originally granted by the Buddha with the simple call, “Come mendicant!” (Kd 1:6.32.1). As the community grew, the Buddha authorized the Saṅgha to perform the “going forth and ordination” (Kd 1:12.1.1). Later still, the novice (sāmaṇera) platform was introduced for teenagers and became known as “going forth” (Kd 1:54.3.2). Finally, the novice ordination was standardized for all ordinands, even if it was a mere preliminary for the “full ordination”.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 mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.*This probation is laid down in the Vinaya at Kd 1:38.1.5. The candidate shaves, dons the robes, takes refuge, and asks for probation. They must show good conduct and restraint, diligence in duties, and enthusiasm for the Buddha’s teachings and practice. However, I have recognized individual differences in this matter.”*In addition to individual exceptions, there are general exceptions for dreadlocked fire-worshipping ascetics, since they believe in kamma, and for the Buddha’s relatives (Kd 1:38.11.3).

“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”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 mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.*This probation is laid down in the Vinaya at Kd 1:38.1.5. The candidate shaves, dons the robes, takes refuge, and asks for probation. They must show good conduct and restraint, diligence in duties, and enthusiasm for the Buddha’s teachings and practice.“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.”*In addition to individual exceptions, there are general exceptions for dreadlocked fire-worshipping ascetics, since they believe in kamma, and for the Buddha’s relatives (Kd 1:38.11.3).Api ca mettha puggalavemattatā viditā”ti.

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

Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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.

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 nothing further for this place.” And Venerable Kassapa became one of the perfected.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṁ ahosīti.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Kassapa became one of the perfected. Aññataro kho panāyasmā kassapo arahataṁ ahosīti.