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Linked Discourses 16.11 – Saṁyutta Nikāya 16.11
1. Kassapa – 1. Kassapavagga
SN 16.11 Robes – Cīvarasutta
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.
Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of bhikkhū.
Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
And at that time thirty of Ānanda’s bhikkhu pupils resigned the training and returned to a lesser life. Most of them were youths.
Tena kho pana samayena āyasmato ānandassa tiṁsamattā saddhivihārino bhikkhū sikkhaṁ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.
When Venerable Ānanda had wandered in the Southern Hills as long as he wished, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him:
Atha kho āyasmā ānando dakkhiṇagirismiṁ yathābhirantaṁ cārikaṁ caritvā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ āyasmā mahākassapo etadavoca:
“Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”
“kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti?
“Sir, the Buddha laid down that rule for three reasons.
“Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ—
For keeping difficult persons in check and for the comfort of good-hearted bhikkhū. To prevent those of wicked desires from taking sides and dividing the Saṅgha. And out of consideration for families.
dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca.
These are the three reasons why the Buddha laid down that rule.”
Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti.
“So what exactly are you doing, wandering together with these junior bhikkhū? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness.
“Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi?
It’s like you’re wandering about wrecking crops and ruining families!
Sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.
Your following is falling apart, Reverend Ānanda,
Olujjati kho te, āvuso ānanda, parisā;
and those just getting started are slipping away.
palujjanti kho te, āvuso, navappāyā.
Yet this boy knows no bounds!”
Na vāyaṁ kumārako mattamaññāsī”ti.
“Though there are grey hairs on my head,
“Api me, bhante kassapa, sirasmiṁ palitāni jātāni.
I still can’t escape being called a boy by Venerable Mahākassapa.”
Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.
“It’s because you wander with these junior bhikkhū. …
“Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.
Your following is falling apart, Reverend Ānanda,
Olujjati kho te, āvuso ānanda, parisā;
and those just getting started are slipping away.
palujjanti kho te, āvuso, navappāyā.
Yet this boy knows no bounds!”
Na vāyaṁ kumārako mattamaññāsī”ti.
The nun Thullanandā heard a rumor that
Assosi kho thullanandā bhikkhunī:
Master Mahākassapa had rebuked Master Ānanda the Videhan sage by calling him a boy.
“ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.
She was upset and blurted out,
Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi:
“How can Master Mahākassapa, who formerly followed another path, presume to rebuke Master Ānanda the Videhan sage by calling him a boy?”
“kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti.
Mahākassapa heard Thullanandā say these words,
Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.
and he said to Ānanda,
Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca:
“Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.
“tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.
Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.
Yatvāhaṁ, āvuso, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, nābhijānāmi aññaṁ satthāraṁ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena.
Formerly when I was still a layman, I thought:
Pubbe me, āvuso, agārikabhūtassa sato etadahosi:
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So khvāhaṁ, āvuso, aparena samayena paṭapilotikānaṁ saṅghāṭiṁ kāretvā ye loke arahanto te uddissa kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
When I had gone forth, I traveled along the road between Rājagaha and Nālanda, where I saw the Buddha sitting at the Bahuputta Shrine.
So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ.
Seeing him, I thought:
Disvāna me etadahosi:
‘If I’m ever to see a Teacher, it would be this Blessed One!
‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ;
If I’m ever to see a Holy One, it would be this Blessed One!
sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ;
If I’m ever to see a fully awakened Buddha, it would be this Blessed One!’
sammāsambuddhañca vatāhaṁ passeyyaṁ;
bhagavantameva passeyyan’ti.
Then I bowed with my head at the Buddha’s feet and said:
So khvāhaṁ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocaṁ:
‘Sir, the Buddha is my Teacher, I am his disciple!
‘satthā me, bhante, bhagavā, sāvakohamasmi;
The Buddha is my Teacher, I am his disciple!’
satthā me, bhante, bhagavā, sāvakohamasmī’ti.
The Buddha said to me,
Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca:
‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode.
‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya.
But Kassapa, when I say that I know and see I really do know and see.
Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.
So you should train like this:
Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:
“I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle.”
“tibbaṁ me hirottappaṁ paccupaṭṭhitaṁ bhavissati theresu navesu majjhimesū”ti.
That’s how you should train.
Evañhi te, kassapa, sikkhitabbaṁ.
And you should train like this:
Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:
“Whenever I hear a teaching connected with what’s skillful, I will pay heed, pay attention, engage wholeheartedly, and lend an ear to that teaching.”
“yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti.
That’s how you should train.
Evañhi te, kassapa, sikkhitabbaṁ.
And you should train like this:
Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:
“I will never neglect mindfulness of the body that is full of pleasure.”
“sātasahagatā ca me kāyagatāsati na vijahissatī”ti.
That’s how you should train.’
Evañhi te, kassapa, sikkhitabbanti’.
And when the Buddha had given me this advice he got up from his seat and left.
Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.
For seven days I ate the nation’s almsfood as a debtor. On the eighth day I was enlightened.
Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi.
And then the Buddha left the road and went to the root of a certain tree.
Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami.
So I spread out my outer robe of patches folded in four and said to him,
Atha khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ catugguṇaṁ paññapetvā bhagavantaṁ etadavocaṁ:
‘Sir, sit here. That would be for my lasting welfare and happiness.’
‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.
The Buddha sat on the seat spread out
Nisīdi kho, āvuso, bhagavā paññatte āsane.
and said to me,
Nisajja kho maṁ, āvuso, bhagavā etadavoca:
‘Kassapa, this outer robe of patches is soft.’
‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’ti.
‘Sir, please accept my outer robe of patches out of compassion.’
‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṁ saṅghāṭiṁ anukampaṁ upādāyā’ti.
‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’
‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti.
‘I will wear it, sir.’
‘Dhāressāmahaṁ, bhante, bhagavato sāṇāni paṁsukūlāni nibbasanānī’ti.
And so I presented my outer robe of patches to the Buddha,
So khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ bhagavato pādāsiṁ.
and the Buddha presented me with his worn-out hempen rag robe.
Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ.
For if anyone should be rightly called
Yañhi taṁ, āvuso, sammā vadamāno vadeyya:
the Buddha’s true-born child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, and receiver of his worn-out hempen rag robes, it’s me.
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya:
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti.
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. …
Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.
Ahaṁ kho, āvuso, yāvade ākaṅkhāmi …pe…
(The nine progressive meditations and the five insights should be treated in full.)
(navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Ahaṁ kho, āvuso, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi;
Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”
sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.
But the nun Thullanandā fell from the spiritual life.
Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti.