Thus have I heard:
One time, the Budha was staying in Raajagrha, at the Kalandaka Venuvana, together with a great assembly of 500 Bhikshus.
At that time, the Budha, when it was the right time, put on his robe, took his alms bowl, and entered Raajagriha to beg for food in one of the streets.
At that time, in that street, there was a Brahmin woman who wished to offer food to a Brahmin. As she stepped out of her door, she saw the Budha from afar and immediately approached him, asking, “Have you seen a Brahmin?”
At that time, the Venerable Mahakaashyapa was already in that street.
The Budha then raised his hand and pointed, saying, “This is the Brahmin.”
At that time, the Brahmin woman gazed intently at the face of the Budha and remained silent.
Then, the Budha spoke this verse:
“One who is without desire and without hatred,
Who has abandoned ignorance and is free from delusion,
One whose outflows are completely ended, an Arhat—
Such a one is called a Brahmin.
One who is without desire and without hatred,
Who has abandoned ignorance and is free from delusion,
Who has relinquished the bonds and fetters—
Such a one is called a Brahmin.
One who is without desire and without hatred,
Who has abandoned ignorance and is free from delusion,
Who has severed the pride of ‘I’ and ‘mine’—
Such a one is called a Brahmin.
If one wishes to know the Dharma,
As spoken by the three Budhas,
With utmost sincerity, take refuge in them—
The highest, the supreme, with none above.”
At that time, the Budha said to Mahakaashyapa:
“You may go and manifest yourself before this Brahmin woman, so that she may be freed from her past transgressions.”
At that time, Mahakaashyapa received the Budha’s instruction, went to the Brahmin woman’s house, and took his seat. Then, the Brahmin woman prepared a variety of food and drinks and offered them to Mahakaashyapa.
At that time, Mahakaashyapa accepted the food and drink. Wishing to guide others, he spoke this Daana Gaathaa (verse on giving) for her:
“The sacrificial fire is supreme,
Among hymns, the verses are the finest.
The king is the highest among men,
Among all rivers, the ocean is the greatest.
Among stars, the moon is foremost,
Among sources of light, the sun shines first.
In the four directions, above and below,
Across all realms and lands,
Among gods and humans in the world,
The Budha is the most supreme.
Those who seek blessings
Should take refuge in the Three Budhas.”
At that time, the Brahmin woman, having heard these words, was filled with joy and excitement, unable to contain herself. She stepped forward and said to the Venerable Mahakaashyapa:
“May the Brahmin kindly accept my invitation to regularly take meals at this house.”
At that time, Mahakaashyapa accepted her invitation and took meals at her place. After he had finished eating, the Brahmin woman brought a low seat and sat before him.
Then, Mahakaashyapa gradually expounded the profound Dharma to her, discussing topics such as generosity, morality, and the path to heavenly rebirth. He explained the impurity of sensual desires, the supremacy of eliminating defilements, and the importance of renunciation.
Seeing that the Brahmin woman’s mind had opened and she was filled with great joy, the Venerable Mahakaashyapa proceeded to teach the fundamental truths that the Budhas always proclaim: suffering, its cause, its cessation, and the path.
At that time, as the Venerable Mahakaashyapa finished expounding the Dharma to the Brahmin woman, she, right there on her seat, became completely free from all defilements and attained the purity of the Dharma eye.
Just as a newly cleaned white cloth, free of stains, easily absorbs dye, so too did she attain the pure Dharma eye on that very seat. Having realized the truth, seen the Dharma, and comprehended it without doubt, she attained fearlessness and took refuge in the Three Jewels—the Budha, the Dharma, and the Noble Sangha—while committing to uphold the Five Precepts.
Then, after having imparted the profound teachings, the Venerable Mahakaashyapa rose from his seat and departed.
When Mahakaashyapa had not been gone for long, the woman’s husband returned home. The Brahmin saw that his wife’s complexion was extremely radiant, unlike before. At that time, the Brahmin immediately asked his wife, and she explained the entire incident to him in detail.
Upon hearing this, the Brahmin took his wife and together they went to the ashrama. When they arrived at the place of the Budha, the Brahmin exchanged greetings with the Budha and then sat to one side. The Brahmin’s wife bowed with her head at the Budha’s feet and also sat to one side.
Then, the Brahmin said to the Budha, “Earlier, a Brahmin came to my house—where is he now?”
At that time, the venerable Mahakaashyapa was not far from the Budha, sitting cross-legged, with an upright body and focused mind, contemplating the profound Dharma.
At that time, Bhagavaan pointed to Mahakaashyapa from afar and said, ‘This is the esteemed Brahmin.’
The Brahmin said, “How is this, Gautama? Is a Shramaṇa the same as a Brahmin? Are a shramaṇa and a Brahmin not different?”
Budha said: “If one speaks of a shramaṇa, then I myself am one. Why is that? Because I am a shramaṇa. I have fully observed all the precepts and disciplines of a shramaṇa. Now, if one speaks of a Brahmin, I too am a Brahmin. Why is that? Because I am a Brahmin. I fully understand the practices and conduct of past Brahmins.
If one speaks of a shramaṇa, then Mahakaashyapa is one. Why is that? Because Mahakaashyapa fully upholds all the shramaṇa disciplines. If one speaks of a Brahmin, Mahakaashyapa is also one. Why is that? Because Mahakaashyapa fully understands all the precepts observed by Brahmins.”
At that time, Budha spoke this verse:
“I do not call one a Brahmin
Merely skilled in chants and spells;
Proclaiming birth in Brahma’s realm,
Such a one is not free from bonds.
One unbound, beyond rebirth,
Who has severed all the ties,
No longer seeking heavenly bliss—
That one is a shramaṇa, a true Brahmin.”
At that time, the Brahmin said to Budha, “When you speak of ‘bonds,’ what are referred to as bonds?”
Budha replied, “Craving is a bond, ill will is a bond, and ignorance is a bond. The Tathaagata is free from this craving, completely extinguished without remainder; likewise, ill will and ignorance are also eradicated. The Tathaagata no longer has these bonds.”
The Brahmin said, “May the Budha please expound the profound and wondrous Dharma, so that there will no longer be these bonds and attachments.”
At that time, the Budha gradually expounded the profound teachings to the Brahmin. The discourse included teachings on generosity, morality, and the path to heavenly rebirth, emphasizing the impurity of desire, the supreme goal of eliminating defilements, and the importance of renunciation. Then, knowing that the Brahmin’s mind had opened and was filled with great joy, the Budha taught him the Dharma that all past Budhas had always proclaimed: suffering, its origin, its cessation, and the path.
At that time, the Brahmin, while seated, became free from all defilements and attained the purity of the Dharma Eye. Just as a newly cleansed white cloth, free of stains, is easily dyed in color, so too did the Brahmin, at that very moment, attain the purity of the Dharma Eye. Having realized and seen the Dharma, he discerned it without doubt, having reached fearlessness. He took refuge in the Three Jewels—Budha, the Dharma, and the Noble Sangha—accepted the five precepts, and became a true child of the Budha, never to turn back.
At that time, the Brahmin husband and wife, having heard what the Budha said, they followed it with joy.