SN 16.5 Enlightened Arahant Maha Kassapa keeping strict rules to set a good example for future generations

SN 16.5  Enlightened Arahant Maha Kassapa keeping strict rules to set a good example for future generations

5. Jiṇṇasutta	5. Old Age
Evaṃ me sutaṃ …	So I have heard.
rājagahe veḷuvane.	Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:	Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“jiṇṇosi dāni tvaṃ, kassapa, garukāni ca te imāni sāṇāni paṃsukūlāni nibbasanāni.	“You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you.
Tasmātiha tvaṃ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti.	So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.”
“Ahaṃ kho, bhante, dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.	“For a long time, sir, I’ve lived in the wilderness, eaten only alms-food, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.”
“Kiṃ pana tvaṃ, kassapa, atthavasaṃ sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …	“But seeing what benefit, Kassapa, have you long practiced these things?”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti?
“Dve khvāhaṃ, bhante, atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …	“Sir, seeing two benefits I have long practiced these things.
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī.
Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno:	I see a happy life for myself in the present. And I have compassion for future generations, thinking:
‘appeva nāma pacchimā janatā diṭṭhānugatiṃ āpajjeyyuṃ.	‘Hopefully those who come after might follow my example.’
Ye kira te ahesuṃ buddhānubuddhasāvakā te dīgharattaṃ āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino … pe …	For they may think: ‘It seems that the awakened disciples of the Buddha for a long time lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.’
piṇḍapātikā ceva ahesuṃ … pe …
paṃsukūlikā ceva ahesuṃ …
tecīvarikā ceva ahesuṃ …
appicchā ceva ahesuṃ …
santuṭṭhā ceva ahesuṃ …
pavivittā ceva ahesuṃ …
asaṃsaṭṭhā ceva ahesuṃ …
āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino’ti.
Te tathattāya paṭipajjissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.	They’ll practice accordingly, which will be for their lasting welfare and happiness.
Ime khvāhaṃ, bhante, dve atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …	Seeing these two benefits I have long practiced these things.”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“Sādhu sādhu, kassapa.	“Good, good, Kassapa!
Bahujanahitāya kira tvaṃ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	You’re acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tasmātiha tvaṃ, kassapa, sāṇāni ceva paṃsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti.	So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.”

SN 16.13 lax vinaya leads to declide of true Dharma

13. The Counterfeit of the True Teaching

13. Saddhammappatirūpakasutta	13. The Counterfeit of the True Teaching
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavantaṃ etadavoca:	Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu?	“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened monks?
Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?	And what is the cause, what is the reason why these days there are more training rules and fewer enlightened monks?”
“Evañcetaṃ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.	“That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened monks.
Na tāva, kassapa, saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.	The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.	But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati.	It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world.
Yato ca kho, kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha kho jātarūpassa antaradhānaṃ hoti.	But when counterfeit gold appears in the world then real gold disappears.
Evameva kho, kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.	In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.	But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Na kho, kassapa, pathavīdhātu saddhammaṃ antaradhāpeti, na āpodhātu saddhammaṃ antaradhāpeti, na tejodhātu saddhammaṃ antaradhāpeti, na vāyodhātu saddhammaṃ antaradhāpeti;	It’s not the elements of earth, water, fire, or air that make the true teaching disappear.
atha kho idheva te uppajjanti moghapurisā ye imaṃ saddhammaṃ antaradhāpenti.	Rather, it’s the foolish people who appear right here that make the true teaching disappear.
Seyyathāpi, kassapa, nāvā ādikeneva opilavati;	The true teaching doesn’t disappear like a ship that sinks all at once.
na kho, kassapa, evaṃ saddhammassa antaradhānaṃ hoti.
Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	There are five detrimental things that lead to the decline and disappearance of the true teaching.
Katame pañca?	What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā—	It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	These five detrimental things lead to the decline and disappearance of the true teaching.
Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	There are five things that lead to the continuation, persistence, and enduring of the true teaching.
Katame pañca?	What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā—	It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These five things lead to the continuation, persistence, and enduring of the true teaching.”