Bhikkhu Bodhi (trans.), Cīvara Sutra, "Connected Discourses with Kassapa" (SN 16.11), "The Robe" Discourse; edited by Dhr. Seven, Amber Larson, Wisdom Quarterly
The Robe*
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| Ven. Ananda was a stream enterer. |
(
SC 1) On one occasion
Venerable Maha Kassapa was living in Rajagaha (Rajgir) in the Bamboo Grove, in the Squirrel's Sanctuary.
On that occasion
Ven. Ānanda [who was not yet appointed the Buddha's personal attendant] was wandering on tour in
Dakkhiṇagiri together with a large community (
saṅgha) of monks (
bhikkhus).
On that occasion 30 monks — pupils of Ven. Ānanda — most of them youngsters, had given up the monastic training and had returned to the lower life. (
sn.ii.218)
(
SC 2) When Ven. Ānanda had wandered on tour in Dakkhiṇagiri as long as he wanted, he came back to
Rajagaha, to the Bamboo Grove, the Squirrel Sanctuary.
He approached Ven. Maha Kassapa, bowed, and sat respectfully to one side. Ven. Maha Kassapa said: “Friend Ānanda, for how many reasons did the Blessed One lay down the rule that monks should not take meals among families in groups of more than three?”
(
SC 3) “The Blessed One laid down this rule for three reasons, Ven. Kassapa:
- for restraining ill-behaved persons and for the comfort of well-behaved monastics,
- with the intention, ‘May those of harmful wishes, by forming a faction, not create a schism in the Monastic Saṅgha!’
- out of sympathy towards families.
It is for these three reasons, Ven. Kassapa, that the Blessed One laid down this rule.”
(
SC 4) “Then why, friend Ānanda, are you wandering about with these young monks who are unguarded in their sense faculties, immoderate in eating, and not devoted to mindfulness [wakefulness, vigilance, bare awareness, presence of mind]?
 |
| Painting of Ven. Maha Kassapa with beard and hair, Kizil Caves, carbon dated to 422-529 CE |
.
“One would think you were wandering about trampling crops. One would think you were wandering about destroying families. Your retinue is breaking apart, friend Ānanda. Your young followers are slipping away. But still this youngster does not know his measure!”
(
SC 5) “Grey hairs are growing on
my head, Ven. Kassapa. Can’t one avoid being called 'youngster' by Ven. Maha Kassapa?” (
sn.ii.219)
(
SC 6) “Friend Ānanda, it is just because you wander around with these young monks who are unguarded in their sense faculties…. But still this youngster does not know his measure!”
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| Rahula, the Buddha, and Ananda (but no Bimba) |
(
SC 7) The Buddhist nun
Ven. Thullananda heard: “Master Maha Kassapa has disparaged Master Ānanda, the
Videhan Sage, by calling him 'youngster.'”
Then, being displeased at this, she expressed her displeasure in this way: “How can Master Maha Kassapa, who was formerly a member of another sect, think to disparage Master Ānanda, the Videhan Sage, by calling him 'youngster'?”
(
SC 8) Ven. Maha Kassapa overheard the nun Ven. Thullananda making this statement and said to Ven. Ānanda: “Surely, friend Ānanda, the nun Thullananda made that statement rashly, without consideration. For since I shaved off my hair and beard, put on saffron robes, and went forth from the home life into the left-home life, I do not recall ever having acknowledged any other teacher except the Blessed One, the Arhat, the Supremely Awakened One.
(
SC 9) “In the past, friend, when I was still a householder, it occurred to me: ‘Household life is confinement, a path of dust, whereas going forth [into the left-home life] is like the open air. It is not easy for one living at home to lead the perfectly complete, perfectly purified supreme life [of a Buddhist monastic], which is like polished conch.
“Let me then shave off my hair and beard, put on saffron robes, and go forth from the household life into the left-home life.’ Some time later (
sn.ii.220) I had an outer robe made from patches of cloth; then, acknowledging those who were arhats [fully enlightened ones] in the world as models, I shaved off my hair and beard, put on saffron robes, and went forth from the household life into the left-home life.
(
SC 10) “When I had thus gone forth, I was travelling along a road when I saw the Blessed One sitting by the
Bahuputta Shrine between Rajagaha and Nalanda. Having seen him, I thought: ‘If I should ever see the Teacher, it is the Blessed One himself that I would see. If I should ever see the Fortunate One, it is the Blessed One himself that I would see. If I should ever see the Supremely Enlightened One, it is the Blessed One himself that I would see.’
“Then I bowed right there at the Blessed One’s feet and said to him: ‘Venerable sir, the Blessed One is my teacher, and I am his disciple. Venerable sir, the Blessed One is my teacher, and I am his disciple.’
(
SC 11) “When I had said this, the Blessed One said to me: ‘Kassapa, if one who does not know-and-see should say to a disciple so single-minded as yourself: “I know, I see,” his head would split [into seven pieces]. But knowing, Kassapa, I say, “I know”; seeing, I say, “I see.”
“‘Therefore, Kassapa, train yourself thus: “I will rouse a keen sense of shame and fear of wrongdoing towards elders, the newly ordained, and those of middle status.” Thus train yourself.
(
SC 12) “‘Therefore, Kassapa, train yourself thus: “Whenever I listen to any Dharma connected with the wholesome, I will listen to it with eager ears, attending to it as a matter of vital concern, applying my whole mind to it.” Thus train yourself.
(
SC 13) “‘Therefore, Kassapa, train yourself thus: “I will never relinquish mindfulness directed at the body associated with
joy.” Thus train yourself.’
(
SC 14) “Then, having given me this exhortation, the Blessed One rose from his seat and departed. (
sn.ii.221) For seven days, friend, I ate the country’s alms food as a debtor [an ordinary worldling], but on the eighth day final knowledge arose.
(
SC 15) “Then, friend, the Blessed One descended from the road and went to the foot of a tree. I folded in four
my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’
“The Blessed One sat down on the seat I prepared and said to me: ‘Your outer robe of patches is soft, Kassapa.’
“‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion [for me].’
“‘Then will you wear my worn-out hempen rag-robes?’
“‘I will, venerable sir.’ Thus, I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.
(
SC 16) “If, friend, one speaking rightly could say of anyone: ‘He is a son of the Blessed One, born of his breast, born of his mouth, born of the Dharma, created by the Dharma, an heir to the Dharma, a receiver of worn-out hempen rag-robes,’ it is of me that one could rightly say this.
(
SC 17) “Friend, to whatever extent I wish, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first meditative absorption (
jhana), which is accompanied by thought and examination (
sn.ii.222), with rapture and happiness born of seclusion…. [
As in §9, down to:]
(
SC 18) “Friend, by the destruction of the taints, in this very life I enter and dwell in the taintless liberation of mind, liberation by wisdom, realizing it for myself with direct knowledge.
(
SC 19) “Friend, one might just as well think that a bull elephant seven or seven and a half cubits high could be concealed by a palm leaf as think that my six direct knowledges could be concealed.”
(
SC 20) But the nun (
bhikkhunī) Ven. Thullananda fell away from the monastic life.
Source
*Why would Maha Kassapa want the Buddha's old, worn-out hempen robe?
Together the Buddha and Maha Kassapa returned to Rājagaha. Great Kassapa bore on his body seven of the
32 Marks of a Great Being, following the Buddha who bored
all 32.
On the way, the Buddha desired to sit at the foot of a tree by the roadside, so Kassapa folded his outer
robe (
pilotikasanghāti) for him as a seat. The Buddha sat on it and, feeling it with his hand, praised its softness.
Therefore, Kassapa asked him to accept it. "And what would you wear?" inquired the Buddha. Kassapa then begged that he might be given the rag robe worn by the Buddha. "It is faded with use," said the Buddha, but Kassapa said he would prize it above the whole world. The robes were exchanged.
(The robe which Kassapa exchanged with the Buddha was Punnā's cloak. See
Punnā 6). Kassapa always recalled this incident with pride (e.g., S.ii.221).
It is said that the Buddha paid him this great honor because he knew that Kassapa would hold a recital after his final nirvana (his passing) and thus help in the perpetuation of this Dharma (SA.ii.130).
The earth quaked again in recognition of Kassapa's virtues, for no ordinary being would have been fit to wear the Buddha's cast-off robe.
Kassapa, conscious of the great honor, took upon himself the
13 Sane Ascetic Practices (austere vows or
dhutagunā) and, after eight days, became an arhat (fully enlightened).
In the past Kassapa and Bhaddā had been husband and wife and companions in good works in many rebirths. In the time of Padumuttara Buddha, Kassapa was a very rich householder named Vedeha and married to Bhaddā and very devoted to that Buddha.
One day he heard that Buddha's third disciple in rank (Ven. Nisabha) being awarded the place of preeminence among those who observed austere practices, so he registered a wish for a similar honor for himself in the future.
He learned from the Buddha of the qualities in which Ven. Nisabha excelled the Buddha himself, and he determined to obtain them. With this end in view, during rebirth after rebirth, he expended all his energies in goods deeds.
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