The Sutra of the Great Kasyapa

This is what I heard:

Once, the Buddha was traveling and residing at Vulture Peak in Rajagriha.

At that time, there lived in the city a wealthy and powerful Brahmin named Nigrodha(In the Jin dynasty, this name was translated as "Wuhui" (Free from Resentment).). His riches were beyond measure, with countless gold, silver, and precious jewels, along with fields, houses, oxen, and horses beyond reckoning. This Brahmin had a son, named Pi-bo Xue-zhi, who renounced sixty karsha-panas of gold, silver, and precious goods, as well as a thousand plow oxen, and left his virtuous, beautiful wife—whose radiant face was unmatched under heaven, fair and flawless—thinking to himself: "I shall seek out the world's arhats and learn to practice the pure and holy life." He went to the shrine of Many Children, beneath the medicine tree, and ate of its fruit.

Then the World-Honored One turned the Wheel of the Great Dharma. Having completed the turning of the Dharma wheel, he withdrew with the community of monks and went to that same shrine of Many Children, where he took up residence in the monastery.

Just then, the Brahmin student Bibo, as the night was approaching dawn, stood at a distance and saw the World-Honored One among the trees. A brilliant light shone far and wide, radiating majesty and illuminating everything. The student thought to himself: "In this grove, now that dawn is near, a divine presence radiates with boundless light, magnificent and sublime. There must be a great deer king, a mighty lion, or perhaps a celestial being or one of great spiritual power and transformation here—this I have no doubt. I shall go and see."

Then the Brahmin student Bibo rose from his seat and went into a grove of trees. From afar, he saw the World-Honored One, radiant with a hundred thousand lights, the marks on the soles of his feet and all his excellent features complete. Immediately he exclaimed, "The ancient scriptures transmitted by the sages of old say that when the thirty-two marks of a great person appear in full, two destinies await: if he remains at home, he shall become a Wheel-Turning Sage King, ruling over the four continents, establishing essential teachings, governing with righteousness, and laying aside weapons and warfare; if he leaves home, abandoning his kingdom and throne, he shall become a Thus-Come One, the Worthy, the Perfectly Enlightened, the Accomplished in Wisdom and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. How could I not go and pay him homage?"

The Brahmin student Vipāśyin approached the Buddha. In a grove of trees, he saw the World-Honored One seated in serene dignity. The Buddha’s form was like a great image—composed of the seven jewels—with majestic virtue towering high. All his senses were stilled, his mind abiding in the Way, utterly calm. He had reached the highest peace, a state pure and clear, having crossed to the other shore. He was like a golden mountain, or a Mount Sumeru; like a great lamp blazing in the darkness of night; like a dragon in a deep pool with clear, cool water. The Buddha’s body was adorned with the thirty-two marks, with a great fire blazing on the crown, like the sun rising over a hill—its light illuminating all directions—or like the full moon alone radiant among the stars. He was surrounded as a Wheel-Turning King is by his retinue, and the eighty excellent marks spread across his body like various flowers, each opening its blossom. Hundreds of thousands of rays of light emanated from his sacred body.

When the Brahmin student Vipāśyin saw the Buddha like this, his heart filled with joy, like one who had been in darkness and suddenly saw light. He immediately approached the World-Honored One, greeted him with a bow and pleasant conversation, stated his name, and then sat down to one side.

The Buddha then expounded the sutra, explaining its many meanings and distinguishing wisdom. He discussed the World-Honored One's joyful and enlightening words: charity, moral discipline, the affliction of desire uprooting the dust and toil of the mind; renunciation as supreme, and the chaotic nature of all states of being, prescribing medicine according to the ailment. The Honored One saw their minds and immediately softened them—the mind of doubt and hindrance, the joyful and trusting mind, the mind of sin and merit, and the mind of equanimity—and, aligning with their minds, taught them the Dharma. As is the way of all Buddhas, he observed their root causes and explained suffering, its origin, its cessation, and the path. Right there in their seats, they became free of dust and defilement; the eye of the Dharma arose, and they attained liberation in the present. They saw the source of the Dharma, discerned the scriptures, uprooted doubt, and realized the fruits of attainment. Receiving the wisdom of the teachings, they attained the courageous Dharma.

Then they rose from their seats, adjusted their robes, knelt on their right knee, and bowed their heads at the Buddha's feet: "When I first arrived, I observed the Honored One's feet, spoke my name, and looked upon the Buddha's excellent marks. My heart leaped with joy, yet I lost my proper respect."

Then, the World-Honored One said to Mahākāśyapa, "Therefore, O wise one, from now on, if a noble son or daughter journeys anywhere, let their mind be like the moon—radiating the light and brilliance of their lineage. Just as the moon shines, so should they walk with open eyes.

Thus, Kāśyapa, from this day forward, if a noble son or daughter disciplines their mind in practice, let them be like the full moon traveling through the sky.

Therefore, Kāśyapa, from now on, wherever a noble son or daughter goes, let them discipline their mind in practice, like the sun illuminating the entire world. Never closing their eyes, they should discipline their mind in practice, just as the sun does—and so should they."

The Buddha told Kasyapa: "From now on, discipline the mind in practice just like a honeybee: wherever it goes, it creates much good. Just as a bee gathers nectar from flowers without harming their color or fragrance, so too, noble son, discipline your mind in practice from today onward, and conduct yourself in this way."

The Buddha said to Kāśyapa: "From now on, focus your mind and practice with discipline. You should be like the earth, water, fire, and air: neither delighted by what is pure, nor troubled by what is impure—whether excrement, urine, pus, blood, dead snakes, or decaying bodies. Do not worry or grieve over them. Likewise, when you encounter flowers, incense, gold, silver, precious gems, or colorful decorations, do not become overjoyed. Be neither increased nor diminished. Young people of noble birth who are committed to practice should be the same. When praised, honored, and living in comfort and joy, do not become elated. When met with slander, suffering, or afflictions, do not become worried."

The Buddha told Kasyapa: "From now on, a disciple must learn to control the mind and cultivate practice. Do it like sweeping clean things — but also sweep away what is unclean. Sweep away filth, urine, excrement, mucus, saliva, pus, blood, a dead dog, a dead snake, even a decaying corpse. Do not be delighted by what is clean, nor troubled by what is unclean. A disciple should control the mind and train in this way."

The Buddha told Kasyapa: “From now on, train your mind like a broom—sweep away the pure as well as the impure.”

The Buddha told Kasyapa, "From now on, you must discipline your mind in practice like an iron pot or a lamp. If the pot or lamp has many holes and leaks, filled with oil, then a clear-eyed person watching from the side would see the oil spilling out through each hole and dripping onto the ground. Likewise, noble son, observe that this body is impermanent—it is composed of the four elements and has nine openings that leak impurities. Knowing this, do not cling to the body with desire; do not see it as extraordinary."

At that time, the Buddha and Mahākāśyapa left the grove they were in and went to another grove. Soon after, they left again and sat under a different tree. The Buddha said to Mahākāśyapa: "Set up a seat for the Tathāgata under this tree. I am tired, and my back hurts greatly." Kāśyapa received the instruction and quickly, quickly prepared a seat for the Buddha, making sure it was properly arranged. Having finished setting up the seat, he came forward and said to the Great Sage: "The seat is ready. I respectfully ask you to take your place."

The Buddha seated himself and then said to Kashyapa, "This ground is soft and smooth, truly fine and wonderful."

Kashyapa said, "Yes, World-Honored One. That ground and this ground—the human body now—will return to this ground. Yes, World-Honored One. Returning to extinction, maintaining a mind of patience—should be like this ground. Now my Dharma robe is also soft and fine; I wish the Buddha, out of compassion and mercy, would accept it."

The Buddha said to Kāśyapa, "If I were to accept a soft, crimson robe, what would you wear?"

Kashyapa said to the Buddha: "All the Buddhas of the past praised those who wore discarded burial clothes and patched robes from cemeteries, saying: 'If a person of good family wears these humble garments, they bring peace to both gods and people in this world.'"

The Buddha said, "Excellent, excellent, Kāśyapa! How compassionate and peaceful your spirit is, wearing this simple patched robe just as the ancient buddhas praised. Kāśyapa, get up and quickly bring me some water. I am very hungry and thirsty; I want to drink."

"Yes, World-Honored One!" Having received the teaching, he rose, bowed at the Buddha's feet, circumambulated him three times, and hurried off quickly to fetch water.

The monks saw him and asked: "Sir, though advanced in age, you show no arrogance or despair. Free from harmful desires, you abide in a state beyond attachment. Why do you seek to become a monk and receive full ordination? Where are you going now?"

Kāśyapa replied, "Go to the Buddha yourselves and ask the Great Sage about this matter. He will explain it clearly for you."

At that time, the World-Honored One addressed Kashyapa, saying: "There are many monks who do not understand what is good and what is bad, nor do they comprehend awareness and unawareness; they fail to grasp the field of merit. The teachings contain many profound meanings, and this is the foremost teaching. Kashyapa is the most venerable; he does not act arrogantly, remains balanced without worry, and has pacified the four dangers and all harmful desires. He is foremost in accomplishment and has fully received the complete precepts."

The Buddha spoke thus, and Venerable Kasyapa, along with all the monks, rejoiced.

The Sutra of the Great Kasyapa