[531] On one occasion the Blessed One, walking on tour among the Kosalans together with a great Saṅgha of bhikkhus, arrived at a market town of the Kosalans named Paṅkadhā. There the Blessed One dwelt at Paṅkadhā, a market town of the Kosalans. Now on that occasion a bhikkhu named Kassapagotta was resident at Paṅkadhā. There the Blessed One instructed, encouraged, inspired, and gladdened the bhikkhus with a Dhamma talk connected with the training rules (sikkhāpada). Then, while the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, there arose in the bhikkhu Kassapagotta impatience and displeasure: "This ascetic is far too rigorous."
Then the Blessed One, having dwelt at Paṅkadhā as long as he wished, set out on tour toward Rājagaha; walking on tour by stages, he arrived at Rājagaha. There the Blessed One dwelt at Rājagaha on Mount Gijjhakūṭa. Then, not long after the Blessed One had departed, there arose in the bhikkhu Kassapagotta remorse and regret: "It is truly a loss for me, truly no gain for me; it is truly ill-gotten for me, truly not well-gotten, that while the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, there arose in me impatience and displeasure: 'This ascetic is far too rigorous.' What if I were to approach the Blessed One and, in the presence of the Blessed One, confess my transgression as a transgression?"
Then the bhikkhu Kassapagotta, having set his lodging in order, taking his bowl and robe, departed toward Rājagaha; by stages he approached the Blessed One at Rājagaha, on Mount Gijjhakūṭa. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the bhikkhu Kassapagotta said this to the Blessed One: "Venerable sir, on one occasion the Blessed One was dwelling at Paṅkadhā, a market town of the Kosalans. There the Blessed One instructed, encouraged, inspired, and gladdened the bhikkhus with a Dhamma talk connected with the training rules. Then, venerable sir, while the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, there arose in me impatience and displeasure: 'This ascetic is far too rigorous.' Then the Blessed One, having dwelt at Paṅkadhā as long as he wished, set out on tour toward Rājagaha. Then, venerable sir, not long after the Blessed One had departed, there arose in me remorse and regret: 'It is truly a loss for me, truly no gain for me; it is truly ill-gotten for me, truly not well-gotten, that while the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, there arose in me impatience and displeasure: "This ascetic is far too rigorous." What if I were to approach the Blessed One and, in the presence of the Blessed One, confess my transgression as a transgression?' Venerable sir, a transgression overcame me — so foolish, so muddled, so unskillful was I — in that, while the Blessed One was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, there arose in me impatience and displeasure: 'This ascetic is far too rigorous.' Venerable sir, may the Blessed One accept my transgression as a transgression, for the sake of restraint in the future."
"Truly, Kassapa, a transgression overcame you — so foolish, so muddled, so unskillful were you — in that, while I was instructing, encouraging, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with the training rules, there arose in you impatience and displeasure: 'This ascetic is far too rigorous.' But since you, Kassapa, having seen your transgression as a transgression, make amends in accordance with the Dhamma, we accept it from you. For this is growth in the discipline of the Noble One, Kassapa: that one who has seen a transgression as a transgression makes amends in accordance with the Dhamma and undertakes restraint for the future.
"If, Kassapa, an elder bhikkhu does not desire the training and does not speak in praise of undertaking the training; if he does not encourage in the training those other bhikkhus who do not desire the training; and if he does not speak genuine, truthful praise, at the proper time, of those other bhikkhus who do desire the training — of such an elder bhikkhu, Kassapa, I do not speak praise. Why is that? Because other bhikkhus might associate with him, thinking: 'The Teacher speaks in praise of him'; those who associated with him would come to follow his example; and their following his example would lead to their harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such an elder bhikkhu. If, Kassapa, a bhikkhu of middle standing … If, Kassapa, a newly ordained bhikkhu does not desire the training and does not speak in praise of undertaking the training; if he does not encourage in the training those other bhikkhus who do not desire the training; and if he does not speak genuine, truthful praise, at the proper time, of those other bhikkhus who do desire the training — of such a newly ordained bhikkhu, Kassapa, I do not speak praise. Why is that? Because other bhikkhus might associate with him, thinking: 'The Teacher speaks in praise of him'; those who associated with him would come to follow his example; and their following his example would lead to their harm and suffering for a long time. Therefore, Kassapa, I do not speak praise of such a newly ordained bhikkhu.
"If, Kassapa, an elder bhikkhu desires the training and speaks in praise of undertaking the training; if he encourages in the training those other bhikkhus who do not desire the training; and if he speaks genuine, truthful praise, at the proper time, of those other bhikkhus who do desire the training — of such an elder bhikkhu, Kassapa, I speak praise. Why is that? Because other bhikkhus might associate with him, thinking: 'The Teacher speaks in praise of him'; those who associated with him would come to follow his example; and their following his example would lead to their welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such an elder bhikkhu. If, Kassapa, a bhikkhu of middle standing … If, Kassapa, a newly ordained bhikkhu desires the training and speaks in praise of undertaking the training; if he encourages in the training those other bhikkhus who do not desire the training; and if he speaks genuine, truthful praise, at the proper time, of those other bhikkhus who do desire the training — of such a newly ordained bhikkhu, Kassapa, I speak praise. Why is that? Because other bhikkhus might associate with him, thinking: 'The Teacher speaks in praise of him'; those who associated with him would come to follow his example; and their following his example would lead to their welfare and happiness for a long time. Therefore, Kassapa, I speak praise of such a newly ordained bhikkhu."
The Chapter on Ascetics, the Fourth.
Its summary verse:
The ascetic, the donkey, the field, and the Vajjian son, with the learner;
Three on learners are spoken, two on the training, and that with Paṅkadhā.
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The Chapter on the Lump of Salt, the Fifth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.