Linked Discourses

1. The Chapter with Citta

With Kassapa, the Naked Ascetic

Saṁyutta Nikāya

1. Cittavagga

Acelakassapasutta

Linked Discourses

1. The Chapter with Citta

With Kassapa, the Naked Ascetic

Saṁyutta Nikāya

1. Cittavagga

Acelakassapasutta

With Kassapa, the Naked Ascetic

Citta meets with the naked ascetic Kassapa, an old friend of his, and asks what gains he has realized from the spiritual life. Kassapa admits he has realized no higher attainments, whereupon Citta reveals he has realized many such attainments. Kassapa decides to ordain as a Buddhist mendicant.

Ruta suttaSN 41.9Sutta Piṭaka › Saṃyutta Nikāya › 4. Saḷāyatanavaggasaṁyutta › 41. Cittasaṁyutta › 1. Cittavagga › Acelakassapasutta

Vista:

Now at that time the naked ascetic Kassapa, an old friend of CittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario in the lay life, had arrived at Macchikāsaṇḍa.*The phrase purāṇagihisahāya (“old friend from the lay life”) appears only here and at MN 124:2.1. There it is also said of a naked ascetic (acela) called Kassapa, which cannot be a coincidence. The events of that discourse happened many decades after the Buddha’s death.

Tena kho pana samayena acelo kassapo macchikāsaṇḍaṁ anuppatto hoti cittassa gahapatino purāṇagihisahāyo.

Now at that time the naked ascetic Kassapa, an old friend of Citta in the lay life, had arrived at Macchikāsaṇḍa.*

Tena kho pana samayena acelo kassapo macchikāsaṇḍaṁ anuppatto hoti cittassa gahapatino purāṇagihisahāyo.

Now at that time the naked ascetic Kassapa, an old friend of Citta in the lay life, had arrived at Macchikāsaṇḍa.*The phrase purāṇagihisahāya (“old friend from the lay life”) appears only here and at MN 124:2.1. There it is also said of a naked ascetic (acela) called Kassapa, which cannot be a coincidence. The events of that discourse happened many decades after the Buddha’s death.Tena kho pana samayena acelo kassapo macchikāsaṇḍaṁ anuppatto hoti cittassa gahapatino purāṇagihisahāyo.

Citta the householder heard that he had arrived.So he went up to him, and they exchanged greetings.

Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti. Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṁ sammodi.

Citta the householder heard that he had arrived.

Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti.

So he went up to him, and they exchanged greetings.

Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṁ sammodi.

Citta the householder heard that he had arrived.Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṁ anuppatto amhākaṁ purāṇagihisahāyo”ti. So he went up to him, and they exchanged greetings.Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṁ sammodi.

When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa,“Honorable Kassapa, how long has it been since you went forth?”

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca: “kīvaciraṁ pabbajitassa, bhante kassapā”ti?

When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca:

“Honorable Kassapa, how long has it been since you went forth?”

“kīvaciraṁ pabbajitassa, bhante kassapā”ti?

When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa,Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho citto gahapati acelaṁ kassapaṁ etadavoca: “Honorable Kassapa, how long has it been since you went forth?”“kīvaciraṁ pabbajitassa, bhante kassapā”ti?

“It’s been thirty years, householder.”

“Tiṁsamattāni kho me, gahapati, vassāni pabbajitassā”ti.

“It’s been thirty years, householder.”

“Tiṁsamattāni kho me, gahapati, vassāni pabbajitassā”ti.

“It’s been thirty years, householder.”“Tiṁsamattāni kho me, gahapati, vassāni pabbajitassā”ti.

“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? *uttari manussadhammā → uttarimanussadhammo (sya-all, km, pts1ed)

“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? *

“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”“Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? *uttari manussadhammā → uttarimanussadhammo (sya-all, km, pts1ed)

“I have no such achievement, householder, only nudity, baldness, and pokes in the buttocks.”*For nipphoṭanā (“pokes”), cf. Sanskrit prasphoṭana, “striking”. Apparently a reference to the discomfort of sitting on bare ground with bare buttocks.

“Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.

“I have no such achievement, householder, only nudity, baldness, and pokes in the buttocks.”*

“Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.

“I have no such achievement, householder, only nudity, baldness, and pokes in the buttocks.”*For nipphoṭanā (“pokes”), cf. Sanskrit prasphoṭana, “striking”. Apparently a reference to the discomfort of sitting on bare ground with bare buttocks.“Imehi kho me, gahapati, tiṁsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.

Citta said to him,“Oh lord, how incredible, how amazing,how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nudity, baldness, and pokes in the buttocks.”

Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca: “acchariyaṁ vata, bho, abbhutaṁ vata, bho. Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. *svākkhātatā → svākhyātatā (pts1ed)

Citta said to him,

Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca:

“Oh lord, how incredible, how amazing,

“acchariyaṁ vata, bho, abbhutaṁ vata, bho.

how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nudity, baldness, and pokes in the buttocks.”

Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. *

Citta said to him,Evaṁ vutte, citto gahapati acelaṁ kassapaṁ etadavoca: “Oh lord, how incredible, how amazing,“acchariyaṁ vata, bho, abbhutaṁ vata, bho. how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nudity, baldness, and pokes in the buttocks.”Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. *svākkhātatā → svākhyātatā (pts1ed)

“But householder, how long have you been a lay follower?”

“Tuyhaṁ pana, gahapati, kīvaciraṁ upāsakattaṁ upagatassā”ti?

“But householder, how long have you been a lay follower?”

“Tuyhaṁ pana, gahapati, kīvaciraṁ upāsakattaṁ upagatassā”ti?

“But householder, how long have you been a lay follower?”“Tuyhaṁ pana, gahapati, kīvaciraṁ upāsakattaṁ upagatassā”ti?

“It’s been thirty years, sir.”

“Mayhampi kho pana, bhante, tiṁsamattāni vassāni upāsakattaṁ upagatassā”ti.

“It’s been thirty years, sir.”

“Mayhampi kho pana, bhante, tiṁsamattāni vassāni upāsakattaṁ upagatassā”ti.

“It’s been thirty years, sir.”“Mayhampi kho pana, bhante, tiṁsamattāni vassāni upāsakattaṁ upagatassā”ti.

“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?

“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”

“Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?

“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?”“Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?

“How, sir, could I not?*Read kiñhi no siyā per BJT.For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

“Gihinopi siyā, bhante. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.

“How, sir, could I not?*

“Gihinopi siyā, bhante.

For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.

And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.

Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi.

And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.

Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi.

And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.

“How, sir, could I not?*Read kiñhi no siyā per BJT.“Gihinopi siyā, bhante. For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharāmi. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.

If I pass away before 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, it would be no wonder if the Buddha declares of me:‘The householder Citta is bound by no fetter that might return him to this world.’”*That is to say, he was a non-returner.

Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: *bhagavato → bhagavatā (sya-all, km)‘natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyā’”ti.

If I pass away before the Buddha, it would be no wonder if the Buddha declares of me:

Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: *

‘The householder Citta is bound by no fetter that might return him to this world.’”*

‘natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyā’”ti.

If I pass away before the Buddha, it would be no wonder if the Buddha declares of me:Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: *bhagavato → bhagavatā (sya-all, km)‘The householder Citta is bound by no fetter that might return him to this world.’”*That is to say, he was a non-returner.‘natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto citto gahapati puna imaṁ lokaṁ āgaccheyyā’”ti.

When this was said, Kassapa said to Citta,“Oh lord, how incredible, how amazing,how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation.Householder, may I receive the going forth, the ordination in this teaching and training?”

Evaṁ vutte, acelo kassapo cittaṁ gahapatiṁ etadavoca: “acchariyaṁ vata bho, abbhutaṁ vata bho. Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. *gihī odātavasano → gihī odātavasanā (bj) | adhigamissati → adhigamissanti (bj)Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti.

When this was said, Kassapa said to Citta,

Evaṁ vutte, acelo kassapo cittaṁ gahapatiṁ etadavoca:

“Oh lord, how incredible, how amazing,

“acchariyaṁ vata bho, abbhutaṁ vata bho.

how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation.

Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. *

Householder, may I receive the going forth, the ordination in this teaching and training?”

Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti.

When this was said, Kassapa said to Citta,Evaṁ vutte, acelo kassapo cittaṁ gahapatiṁ etadavoca: “Oh lord, how incredible, how amazing,“acchariyaṁ vata bho, abbhutaṁ vata bho. how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation.Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. *gihī odātavasano → gihī odātavasanā (bj) | adhigamissati → adhigamissanti (bj)Householder, may I receive the going forth, the ordination in this teaching and training?”Labheyyāhaṁ, gahapati, imasmiṁ dhammavinaye pabbajjaṁ, labheyyaṁ upasampadan”ti.

Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:

Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:

Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:

Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:

Then Citta the householder took the naked ascetic Kassapa to see the senior mendicants, and said to them:Atha kho citto gahapati acelaṁ kassapaṁ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:

“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine.May the senior monks give him the going forth, the ordination.I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

“ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo. Imaṁ therā pabbājentu upasampādentu. Ahamassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine.

“ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo.

May the senior monks give him the going forth, the ordination.

Imaṁ therā pabbājentu upasampādentu.

I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”

Ahamassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine.“ayaṁ, bhante, acelo kassapo amhākaṁ purāṇagihisahāyo. May the senior monks give him the going forth, the ordination.Imaṁ therā pabbājentu upasampādentu. I’ll make sure that he’s provided with robes, almsfood, lodgings, and medicines and supplies for the sick.”Ahamassa ussukkaṁ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.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 imasmiṁ dhammavinaye pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.

Alattha kho acelo kassapo imasmiṁ dhammavinaye 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 ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.Alattha kho acelo kassapo imasmiṁ dhammavinaye 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 ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

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 ca 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 ca 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 ca panāyasmā kassapo arahataṁ ahosīti.

Navamaṁ.

Navamaṁ.

Navamaṁ.