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Uyyuñjantīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattheraṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence at Veḷuvana with reference to the Elder Kassapa the Great.
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Ekasmiñhi samaye satthā rājagahe vuṭṭhavasso "addhamāsaccayena cārikaṃ pakkamissāmī"ti bhikkhūnaṃ ārocāpesi.
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For on a certain occasion, after keeping residence during the season of the rains at Rājagaha, the Teacher caused the following announcement to be made to the monks, “At the expiration of a fortnight the Teacher will go forth on a pilgrimage for alms.” We are told that this is a practice of the Buddhas when they desire to go forth on an alms-pilgrimage with the monks.
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Vattaṃ kiretaṃ buddhānaṃ bhikkhūhi saddhiṃ cārikaṃ caritukāmānaṃ "evaṃ bhikkhū attano pattapacanacīvararajanādīni katvā sukhaṃ gamissantī"ti "idāni addhamāsaccayena cārikaṃ pakkamissāmī"ti bhikkhūnaṃ ārocāpanaṃ.
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The following consideration presents itself to their minds, “Under these circumstances the monks will scald their bowls and dye their robes and will make the pilgrimage pleasantly.” This, then, was the reason why the Teacher caused the announcement to be made to the monks, “At the expiration of a fortnight I will go forth on a pilgrimage for alms.”
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Bhikkhūsu pana attano pattacīvarādīni karontesu mahākassapattheropi cīvarāni dhovi.
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But while the monks were scalding their bowls and dyeing their robes, the Elder Kassapa the Great washed his robes.
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Bhikkhū ujjhāyiṃsu "thero kasmā cīvarāni dhovati, imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti.
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The monks were offended at this and said, “Why does the Elder wash his robes? Within and without this city dwell a hundred and eighty million people.
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Tattha ye therassa na ñātakā, te upaṭṭhākā, ye na upaṭṭhākā, te ñātakā.
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So many of these as are not the Elder’s kinsfolk are his supporters; and so many as are not his supporters are his kinsfolk.
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Te therassa catūhi paccayehi sammānasakkāraṃ karonti.
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All these people show honor and reverence to the Elder by providing him with the Four Requisites.
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Ettakaṃ upakāraṃ pahāya esa kahaṃ gamissati?
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If he rejects all their good offices, where will he go?
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Sacepi gaccheyya, māpamādakandarato paraṃ na gamissatī"ti.
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Even were he to go, he would not go farther than Māpamāda Cave.” (Māpamāda Cave, by the way, acquired its name in the following way: Whenever the Teacher reached this cave, he would say to the monks who were to return, “Now you may return; be not heedless, mā pamajjittha.” Thus this cave came to be called Māpamāda Cave.)
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Satthā kira yaṃ kandaraṃ patvā nivattetabbayuttake bhikkhū "tumhe ito nivattatha, mā pamajjitthā"ti vadati.
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(Māpamāda Cave, by the way, acquired its name in the following way: Whenever the Teacher reached this cave, he would say to the monks who were to return,
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Taṃ "māpamādakandara"nti vuccati, taṃ sandhāyetaṃ vuttaṃ.
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“Now you may return; be not heedless, mā pamajjittha.” Thus this cave came to be called Māpamāda Cave.)
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Satthāpi cārikaṃ pakkamanto cintesi – "imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti.
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Likewise the Teacher thought as he set out on his pilgrimage, “Within and without this city dwell a hundred and eighty million people, and on occasions of public festivals or disasters, there the monks must go.
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Manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi gantabbaṃ hoti, na sakkā vihāraṃ tucchaṃ kātuṃ, kaṃ nu kho nivattessāmī"ti?
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It is therefore out of the question to leave the monastery empty. But shall I direct all of them to return?"
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Athassa etadahosi –"kassapassa hete manussā ñātakā ca upaṭṭhākā ca, kassapaṃ nivattetuṃ vaṭṭatī"ti.
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Then the following thought occurred to him, “These people are either kinsfolk or retainers of Kassapa; therefore it is Kassapa whom I should direct to return.”
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So theraṃ āha – "kassapa, na sakkā vihāraṃ tucchaṃ kātuṃ, manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi attho hoti, tvaṃ attano parisāya saddhiṃ nivattassū"ti.
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Accordingly he said to the Elder, “Kassapa, it is out of the question to leave the monastery empty, for there is need of monks on occasions of public festivals or disasters; therefore take your own retinue with you and return.”
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"Sādhu, bhante"ti thero parisaṃ ādāya nivatti.
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“Very well, Reverend Sir,” replied the Elder and taking his own retinue with him, he returned.
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Bhikkhū upajjhāyiṃsu "diṭṭhaṃ vo, āvuso, nanu idāneva amhehi vuttaṃ 'mahākassapo kasmā cīvarāni dhovati, na eso satthārā saddhiṃ gamissatī'ti, yaṃ amhehi vuttaṃ, tadeva jāta"nti.
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The monks were offended at this and said, “Did you observe, brethren? Did we not just say, ‘Why is Kassapa the Great washing his robes? He will not accompany the Teacher.’
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Satthā bhikkhūnaṃ kathaṃ sutvā nivattitvā ṭhito āha – "bhikkhave, kiṃ nāmetaṃ kathethā"ti?
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Everything has happened just as we said it would.” When the Teacher heard the talk of the monks, he turned around, stood still, and said, “Monks, what is this you are saying?"
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"Mahākassapattheraṃ ārabbha kathema, bhante"ti attanā kathitaniyāmeneva sabbaṃ ārocesuṃ.
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“We are talking about Elder Kassapa the Great, Reverend Sir,” replied the monks, and then repeated their conversation word for word.
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Taṃ sutvā satthā "na, bhikkhave, tumhe kassapaṃ 'kulesu ca paccayesu ca laggo'ti vadetha, so 'mama vacanaṃ karissāmī'ti nivatto.
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The Teacher listened to what they had to say and then replied, “Monks, you say, ‘Kassapa is attached to his households and his requisites.’ As a matter of fact, he turned back because it was his desire to obey my command.
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Eso hi pubbe patthanaṃ karontoyeva 'catūsu paccayesu alaggo candūpamo hutvā kulāni upasaṅkamituṃ samattho bhaveyya'nti patthanaṃ akāsi.
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For in a previous state of existence he made an Earnest Wish and became, like the moon, free from attachment. He made the Earnest Wish, ‘May I be able to approach the households of supporters.’
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Natthetassa kule vā paccaye vā laggo, ahaṃ candopamappaṭipadañceva (saṃ. ni. 2.146) ariyavaṃsappaṭipadañca kathento mama puttaṃ kassapaṃ ādiṃ katvā kathesi"nti āha.
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Kassapa has no attachment for a household or a requisite. Beginning with Kassapa, I preached to all a Path like that of the moon, the Path of the Stock of the Elect.”
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Bhikkhū satthāraṃ pucchiṃsu – "bhante, kadā pana therena patthanā ṭhapitā"ti?
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The monks asked the Teacher, “Reverend Sir, when did the Elder make his Earnest Wish?"
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"Sotukāmāttha, bhikkhave"ti?
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“Monks, do you wish to hear?”
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"Āma, bhante"ti.
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“Yes, Reverend Sir.”
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Satthā tesaṃ, "bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke udapādī"ti vatvā padumuttarapādamūle tena ṭhapitapatthanaṃ ādiṃ katvā sabbaṃ therassa pubbacaritaṃ kathesi.
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Said the Teacher to them, “Monks, a hundred thousand cycles of time in the past, the Buddha Padumuttara appeared in the world.” Beginning with these words, the Teacher related the whole story of the Elder’s deed in a previous state of existence, beginning with his Earnest Wish in the dispensation of the Buddha Padumuttara.
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Taṃ therapāḷiyaṃ (theragā. 1054 ādayo) vitthāritameva.
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(The story is related in detail in the Sacred Text of the Elders.)
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Satthā pana imaṃ therassa pubbacaritaṃ vitthāretvā "iti kho, bhikkhave, ahaṃ candopamappaṭipadañceva ariyavaṃsappaṭipadañca mama puttaṃ kassapaṃ ādiṃ katvā kathesiṃ, mama puttassa kassapassa paccayesu vā kulesu vā vihāresu vā pariveṇesu vā laggo nāma natthi, pallale otaritvā tattha caritvā gacchanto rājahaṃso viya katthaci alaggoyeva mama putto"ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –
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When the Teacher had related in detail this deed of the Elder in a previous state of existence, he said, “Thus, monks, beginning with my son Kassapa, I preached to all a Path like that of the moon, the Path of the Stock of the Elect. My son has no attachment for requisites or households or monasteries or cells. My son has no attachment anywhere, but is like a royal goose which goes down into a lake and swims therein and abides therein.” And joining the connection and preaching the Law, he pronounced the following Stanza,
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91.
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"Uyyuñjanti satīmanto, na nikete ramanti te;
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They that are mindful, exert themselves, they take not pleasure in an abode;
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Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te"ti.
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As geese leave a lake, so also do they leave house and home
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Tattha uyyuñjanti satīmantoti sativepullappattā khīṇāsavā attanā paṭividdhaguṇesu jhānavipassanādīsu āvajjanasamāpajjanavuṭṭhānādhiṭṭhānapaccavekkhaṇāhi yuñjanti ghaṭenti.
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Na nikete ramanti teti tesaṃ ālaye rati nāma natthi.
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Haṃsāvāti desanāsīsametaṃ, ayaṃ panettha attho – yathā gocarasampanne pallale sakuṇā attano gocaraṃ gahetvā gamanakāle "mama udakaṃ, mama padumaṃ, mama uppalaṃ, mama kaṇṇikā"ti tasmiṃ ṭhāne kañci ālayaṃ akatvā anapekkhāva taṃ ṭhānaṃ pahāya uppatitvā ākāse kīḷamānā gacchanti; evamevaṃ khīṇāsavā yattha katthaci viharantāpi kulādīsu alaggā eva viharitvā gamanasamayepi taṃ ṭhānaṃ pahāya gacchantā "mama vihāro, mama pariveṇaṃ, mamūpaṭṭhākā"ti anālayā anupekkhāva gacchanti.
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Okamokanti ālayālayaṃ, sabbālaye pariccajantīti attho.
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Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.
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Mahākassapattheravatthu dutiyaṃ.
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