The Naked Asestic

Thus I have heard, that on one occasion Śakyamuni Buddha was staying near Rajagaha in the Bamboo Grove, in the Squirrels’ Sanctuary. Then early in the morning the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Rajagaha for alms. Kassapa, a naked, ascetic saw him coming from a great distance and went to him upon his arrival, and exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “I would like to question Master Śakyamuni about a certain point, if he would take the time to answer my question.”

“This is not an appropriate time for questioning Kassapa as we have entered among the houses.”

A second time, and a third time Kassapa the naked ascetic appealed to him, “I would like to question Master Śakyamuni about a certain point, if you would take the time to answer my question.”

“This is not an appropriate time for questioning Kassapa as we have entered among the houses.”

Following this exchange, Kassapa the naked ascetic said, “What I wish to ask isn’t won’t take much of your time.”

“Then ask as you like.”

“Master Śakyamuni, is stress self-made?”

“This is not correct, Kassapa.”

“Then is it other-made?”

“This is also not correct, Kassapa.”

“Then is it both self-made and other-made?”

“This too is not correct, Kassapa.”

“Then is it the case that stress, being neither self-made nor other-made, arises spontaneously?”

“This statement as the others is not correct, Kassapa.”

“Then does stress not exist?”

“This is not the case, Kassapa that stress does not exist. Stress does exist.”

“Well, in that case, does Master Śakyamuni not know or see stress?”

“Kassapa, it’s not the case that I don’t know or see stress, I do know stress and I also see stress.”

“Now, when asked, ‘Is stress self-made?’ you say, ‘This is not correct, Kassapa.’ When asked, ‘Then is it other-made?’ you say, ‘This is also not correct, Kassapa.’ When asked, ‘Then is it both self-made and other-made?’ you say, ‘This too is not correct, Kassapa.’ When asked, ‘Then is it the case that stress, being neither self-made nor other-made, arises spontaneously?’ you say, ‘This statement as the others is not correct, Kassapa.’ When asked, ‘Then does stress not exist?’ you say, ‘It’s not the case, Kassapa that stress does not exist. Stress does exist.’ When asked, ‘Well, in that case, does Master Śakyamuni not know or see stress?’ you say, ‘Kassapa, it’s not the case that I don’t know or see stress. I know stress. I see stress.’ Then explain stress to me, Blessed One. Teach me about stress, Blessed One!”

“‘The one who acts is the one who experiences [the result of the act]’ amounts to the eternalist statement, ‘Existing from the very beginning, stress is self-made.’ ‘The one who acts is someone other than the one who experiences’ amounts to the annihilationist statement, ‘For one existing harassed by feeling, stress is other-made.’ Avoiding these two extremes, the Tathāgata teaches the Dharma via the middle way:

• From ignorance as a requisite condition come fabrications.
• From fabrications as a requisite condition comes consciousness.
• From consciousness as a requisite condition comes name and form.
• From name and form as a requisite condition come the six senses.
• From the six senses as a requisite condition comes contact.
• From contact as a requisite condition comes feeling.
• From feeling as a requisite condition comes craving.
• From craving as a requisite condition come clinging/sustenance.
• From clinging/sustenance as a requisite condition comes becoming.
• From becoming as a requisite condition comes birth.
• From birth as a requisite condition, then aging and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering.

“Now from the beginingless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name and form. From the cessation of name and form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/ sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering.”

When this was said, Kassapa the naked ascetic said, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One — through many lines of reasoning — made the Dharma clear. I go to the Blessed One for refuge, to the Dharma, and to the community of monks. Let me obtain the going forth in the Blessed One’s presence, let me obtain admission.”

“Anyone, Kassapa, who has previously belonged to another sect and who desires the going forth and admission in this doctrine and discipline, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth and admit him to the monk’s state. But I know distinctions among individuals in this matter.”

“Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth and admit me to the monk’s state.”

Then Kassapa the naked ascetic obtained the going forth in the Blessed One’s presence, he obtained admission. And not long after his admission — dwelling alone, secluded, heedful, ardent, and resolute — he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And thus Ven. Kassapa became another one of the enlightening beings.”

A version of the Acela Sutra from the Pali Cannon which was created from several English Versions of the text.