sutta » sn » sn16 » Saṁyutta Nikāya 16.11

Cīvarasutta

Robes

Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of mendicants.

Tena kho pana samayena āyasmato ānandassa tiṁsamattā saddhivihārino bhikkhū sikkhaṁ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.
And at that time thirty of Ānanda’s mendicant protégés resigned the training and returned to a lesser life. Most of them were youths.

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:
When Venerable Ānanda had wandered in the Southern Hills as long as he pleased, 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:

“kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti?
“Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”

“Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ—
“Sir, the Buddha laid down that rule for three reasons.

dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca.
For keeping difficult persons in check and for the comfort of good-hearted mendicants. To prevent those of corrupt wishes from taking sides and dividing the Saṅgha. And out of consideration for families.

Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti.
These are the three reasons why the Buddha laid down that rule.”

“Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi?
“So what exactly are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness.

Sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.
It’s like you’re wandering about wrecking crops and ruining families!

Olujjati kho te, āvuso ānanda, parisā;
Your following is falling apart, Reverend Ānanda,

palujjanti kho te, āvuso, navappāyā.
and those just getting started are slipping away.

Na vāyaṁ kumārako mattamaññāsī”ti.
Yet this boy knows no bounds!”

“Api me, bhante kassapa, sirasmiṁ palitāni jātāni.
“Though there are grey hairs on my head,

Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.
I still can’t escape being called a boy by Venerable Mahākassapa.”

“Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.
“It’s because you wander with these junior mendicants. …

Olujjati kho te, āvuso ānanda, parisā;
Your following is falling apart, Reverend Ānanda,

palujjanti kho te, āvuso, navappāyā.
and those just getting started are slipping away.

Na vāyaṁ kumārako mattamaññāsī”ti.
Yet this boy knows no bounds!”

Assosi kho thullanandā bhikkhunī:
The nun Thullanandā heard a rumor that

“ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.
Mister Mahākassapa had rebuked Mister Ānanda the Videhan sage by calling him a boy.

Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi:
She was upset and blurted out,

“kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti.
“How can Mister Mahākassapa, who formerly followed another religion, presume to rebuke Mister Ānanda the Videhan sage by calling him a boy?”

Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.
Mahākassapa heard Thullanandā say these words,

Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca:
and he said to Ānanda,

“tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.
“Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.

Yatvāhaṁ, āvuso, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, nābhijānāmi aññaṁ satthāraṁ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena.
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.

Pubbe me, āvuso, agārikabhūtassa sato etadahosi:
Formerly when I was still a layman, I thought:

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘Life at home is cramped and dirty, life gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go 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.
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 evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ.
When I had gone forth, I traveled along the road between Rājagaha and Nāḷandā, where I saw the Buddha sitting at the Many Sons Shrine.

Disvāna me etadahosi:
Seeing him, I thought:

‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ;
‘If I’m ever to see a Teacher, it would be this Blessed One!

sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ;
If I’m ever to see a Holy One, it would be this Blessed One!

sammāsambuddhañca vatāhaṁ passeyyaṁ;
If I’m ever to see a fully awakened Buddha, it would be this Blessed One!’

bhagavantameva passeyyan’ti.

So khvāhaṁ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocaṁ:
Then I bowed with my head at the Buddha’s feet and said:

‘satthā me, bhante, bhagavā, sāvakohamasmi;
‘Sir, the Buddha is my Teacher, I am his disciple!

satthā me, bhante, bhagavā, sāvakohamasmī’ti.
The Buddha is my Teacher, I am his disciple!’

Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca:
The Buddha said to me,

‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya.
‘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.

Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.
But Kassapa, when I say that I know and see I really do know and see.

Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:
So you should train like this:

“tibbaṁ me hirottappaṁ paccupaṭṭhitaṁ bhavissati theresu navesu majjhimesū”ti.
“I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle.”

Evañhi te, kassapa, sikkhitabbaṁ.
That’s how you should train.

Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:
And you should train like this:

“yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti.
“Whenever I hear a teaching connected with what’s skillful, I will pay attention, apply the mind, concentrate wholeheartedly, and actively listen to that teaching.”

Evañhi te, kassapa, sikkhitabbaṁ.
That’s how you should train.

Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ:
And you should train like this:

“sātasahagatā ca me kāyagatāsati na vijahissatī”ti.
“I will never neglect mindfulness of the body that is full of pleasure.”

Evañhi te, kassapa, sikkhitabbanti’.
That’s how you should train.’

Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.
And when the Buddha had given me this advice he got up from his seat and left.

Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi.
For seven days I ate the nation’s almsfood as a debtor. On the eighth day I was enlightened.

Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami.
And then the Buddha left the road and went to the root of a certain tree.

Atha khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ catugguṇaṁ paññapetvā bhagavantaṁ etadavocaṁ:
So I spread out my outer robe of patches folded in four and said to him,

‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.
‘Sir, sit here. That would be for my lasting welfare and happiness.’

Nisīdi kho, āvuso, bhagavā paññatte āsane.
The Buddha sat on the seat spread out

Nisajja kho maṁ, āvuso, bhagavā etadavoca:
and said to me,

‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’ti.
‘Kassapa, this outer robe of patches is soft.’

‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṁ saṅghāṭiṁ anukampaṁ upādāyā’ti.
‘Sir, please accept my outer robe of patches out of sympathy.’

‘Dhāressasi pana me tvaṁ, kassapa, sāṇāni paṁsukūlāni nibbasanānī’ti.
‘In that case, Kassapa, will you wear my worn-out hempen rag robe?’

‘Dhāressāmahaṁ, bhante, bhagavato sāṇāni paṁsukūlāni nibbasanānī’ti.
‘I will wear it, sir.’

So khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ bhagavato pādāsiṁ.
And so I presented my outer robe of patches to the Buddha,

Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ.
and the Buddha presented me with his worn-out hempen rag robe.

Yañhi taṁ, āvuso, sammā vadamāno vadeyya:
For if anyone should be rightly called

‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya:
the Buddha’s true-born son, 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.

Ahaṁ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.
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 …pe…

(navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)
(The nine progressive meditations and the five insights should be told in full.)

Ahaṁ kho, āvuso, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi;
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.

sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.
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.”

Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti.
But the nun Thullanandā fell from the spiritual life.

Ekādasamaṁ.