To the Naked Ascetic (sutra)

Wisdom Quarterly translation based on Zen Mirror version (Acela Sutra, SN 12.17)

A different naked ascetic once asked the Buddha, "Who are you?"

  

Thus I have heard. On one occasion the Buddha was staying near Rajagaha in the Bamboo Grove, in the Squirrels’ Feeding Ground. Early in the morning, having taken robes and bowl, he went into Rajagaha for alms.

  

Naked ascetic (bridgemanart.com)

The naked ascetic Kassapa saw him coming in the distance. He went to him and exchanged courteous greetings. After such courtesies, he respectfully stood to one side. As he was standing there, he said: “I would like to question Master Gautama 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 [in search of alms].”

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

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

Wandering Buddhist ascetics (Hermitianta)

Following this exchange Kassapa the naked ascetic said, “What I wish to ask will not take much of your time.”

“Then ask as you like.”

“Master Gautama, is suffering 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 suffering not exist?”

“This is not the case, Kassapa, that suffering does not exist. Suffering does exist.”

“Well, in that case, does Master Gautama not know or see suffering?”

“Kassapa, it is not the case that I do not know or see suffering. I do know and see suffering.”

Sadhu in the holy city of Haridwar, India

Kassapa reiterated: “Now, when asked, ‘Is suffering self-made?’ Master Gautama says, ‘This is not correct, Kassapa.’ When asked, ‘Then is it other-made?’ he says, ‘This is also not correct, Kassapa.’ When asked, ‘Then is it both self-made and other-made?’ he says, ‘This too is not correct, Kassapa.’ When asked, ‘Then is it the case that suffering, being neither self-made nor other-made, arises spontaneously?’ he says, ‘This statement as the others is not correct, Kassapa.’ When asked, ‘Then does suffering not exist?’ he says, ‘It is not the case, Kassapa, that it does not exist. Suffering does exist.’ When asked, ‘Well, in that case, does Master Gautama not know or see suffering?’ he says, ‘Kassapa, it is not the case that I do not know or see it. I know and see suffering.’ Then explain suffering to me, Blessed One. [This marks a change in the way Kassapa is addressing the Buddha indicating he is ready for instruction, according to Walshe.] Teach me about suffering, Blessed One!”

   

The Buddha clarified: “‘The one who acts is the one who experiences [the result of the act]’ amounts to an Eternalist position. ‘Existing from the very beginning, suffering is self-made.’ ‘The one who acts is someone other than the one who experiences [the results]’ amounts to the Annihilationist position. ‘For one existing harassed by feeling, suffering is other-made.’ Avoiding these two extremes, the Tathāgata [the Buddha] teaches the Dharma via the Middle Way [through this doctrine of Dependent Origination]:

• From ignorance as a condition come formations.
• From formations as a condition comes consciousness.
• From consciousness as a condition comes mind and body.
• From mind and body as a condition come the six sense bases.
• From the six sense bases as a condition comes contact.
• From contact as a condition comes feeling.
• From feeling as a condition comes craving.
• From craving as a condition comes clinging.
• From clinging as a condition comes becoming.
• From becoming as a condition comes birth.
• From birth as a condition comes [dukkha, which is defined as] aging and death, sorrow, lamentation, pain, distress, and despair. Such is the origination of this entire mass of suffering.

“Now from the beginningless fading and cessation of that very ignorance comes the cessation of formations. From the cessation of formations comes the cessation of consciousness.... From the cessation of birth comes the cessation of aging and death, sorrow, lamentation, pain, distress, and despair. In this way there comes about the cessation of this entire mass of suffering.”

• ALTERNATIVE TRANSLATION: “'He who performs the act also experiences [the result]' -- what you, Kassapa, first called 'suffering caused by oneself' -- this amounts to the Eternalist theory. 'One person performs the act yet another experiences [the result]' -- which to the person affected seems like 'suffering caused by another' -- this amounts to the Annihilationist theory. Avoiding both extremes, Kassapa, the Tathagata teaches a doctrine of the middle: Conditioned by ignorance are the (karma-) formations... [as SN 12.15]... so there comes about the cessation of this entire mass of suffering.” (Walshe)

Real sadhus doing tapas (adolphus.nl)

When this was said Kassapa the naked ascetic exclaimed:
   
“Magnificent, venerable sir! Magnificent! It is just as if one were to set upright what had been overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark.
   
“In the same way the Blessed One -- through many lines of reasoning -- has made the Dharma clear. 
   
“I go to the Blessed One for guidance and to the Dharma and to the Sangha. Let me obtain the going forth [become a monastic disciple] 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 Dharma (doctrine) and discipline, must first undergo a probationary period of four months. If at the end of four months the Sangha feels so moved, they may give one the going forth and admission. But I know distinctions among individuals in this matter.”
   
“Venerable sir, if that is so, I am willing to undergo a probationary period of four years. If at the end of four years the Sangha feels so moved, let them give me the going forth and admission.” 
   
Then Kassapa the naked ascetic went forth in the Blessed One’s presence and obtained admission. Then in no long time -- dwelling withdrawn, secluded, heedful, ardent, and resolute -- he reached and remained in the ultimate goal of the supreme life -- for which [spiritual] warriors rightly go forth from home into homelessness, knowing and realizing the Truth for themselves here and now. Kassapa knew: 
   
“Birth is ended, the supreme life fulfilled, the task done. There is nothing further for the sake of this world.” Thus Ven. Kassapa became another one of the enlightened beings (arhats).”

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