11.
Discourse on the Robe
154.
On one occasion the Venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.
Now at that time the Venerable Ānanda was wandering on a journey in the Southern Hills together with a large Community of monks.
Now at that time about thirty co-resident monks of the Venerable Ānanda, having rejected the training, had returned to the lower life, being for the most part youngsters. Then the Venerable Ānanda, having wandered on a journey in the Southern Hills as long as he liked, approached Rājagaha, the Bamboo Grove, the Squirrels' Feeding Ground, and the Venerable Mahākassapa; having approached, he paid respect to the Venerable Mahākassapa and sat down to one side. To the Venerable Ānanda seated to one side, the Venerable Mahākassapa said this - "How many reasons, friend Ānanda, were there dependent on which the rule about group meals among families was laid down by the Blessed One?"
"Three reasons, Venerable Kassapa, were there dependent on which the rule about group meals among families was laid down by the Blessed One - for the refutation of obstinate persons, for the comfortable abiding of well-behaved monks, lest those with evil desires, relying on a faction, should break the Community, and out of compassion for families. These, Venerable Kassapa, are the three reasons dependent on which the rule about group meals among families was laid down by the Blessed One."
"Then why now do you, friend Ānanda, wander on a journey together with these new monks who are unguarded in the sense faculties, who do not know moderation in food, who are not devoted to wakefulness? You seem to be wandering about destroying the crops, you seem to be wandering about destroying families. Your following is breaking up, friend Ānanda; your new ones are falling away, friend. This youngster does not know the limit."
"Even grey hairs have arisen on my head, Venerable Kassapa. And yet even today we are not freed from being called a youngster by the Venerable Mahākassapa." "Because you, friend Ānanda, wander on a journey together with these new monks who are unguarded in the sense faculties, who do not know moderation in food, who are not devoted to wakefulness, you seem to be wandering about destroying the crops, you seem to be wandering about destroying families. Your following is breaking up, friend Ānanda; your new ones are falling away, friend. This youngster does not know the limit."
The nun Thullanandā heard - "It is said that the noble Ānanda, the wise sage, has been disparaged by the noble Mahākassapa with the talk of a youngster."
Then the nun Thullanandā, displeased, uttered words of displeasure - "How can the noble Mahākassapa, who was formerly of another sect, think to disparage the noble Ānanda, the wise sage, with the talk of a youngster!" The Venerable Mahākassapa heard the nun Thullanandā speaking these words.
Then the Venerable Mahākassapa said this to the Venerable Ānanda - "Truly, friend Ānanda, these words were spoken hastily and without reflection by the nun Thullanandā. Since I, friend, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness, I do not know of having pointed to another teacher, except for that Blessed One, the Worthy One, the Perfectly Enlightened One. Formerly, friend, when I was living the household life, this occurred to me - 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' So I, friend, at a later time, having made a double robe of rags, with reference to whatever Worthy Ones there are in the world, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness.
Having thus gone forth, travelling on the highway, I saw the Blessed One seated at the Bahuputta shrine between Rājagaha and Nāḷandā. Having seen him, this occurred to me: 'If I were to see a Teacher, I would see the Blessed One himself; if I were to see a Fortunate One, I would see the Blessed One himself; if I were to see a Perfectly Enlightened One, I would see the Blessed One himself.' So I, friend, right there having fallen at the Blessed One's feet with my head, said this to the Blessed One: 'The Blessed One is my Teacher, venerable sir, I am his disciple; the Blessed One is my Teacher, venerable sir, I am his disciple.' When this was said, friend, the Blessed One said this to me: 'Kassapa, whoever would say to a disciple thus endowed with the whole mind, while not knowing, "I know," while not seeing, "I see," his head would split apart. But I, Kassapa, knowing, say "I know," seeing, say "I see."
Therefore, Kassapa, you should train thus: "Strong shame and moral fear will be established in me towards elders, juniors, and those of middle standing." Thus indeed, Kassapa, should you train.
Therefore, Kassapa, you should train thus: "Whatever Teaching I shall hear connected with the wholesome, all that, having given attention, having reflected, having collected together with the whole mind, with ears inclined I shall listen to the Teaching." Thus indeed, Kassapa, should you train.
Therefore, Kassapa, you should train thus: "Mindfulness of the body accompanied by comfort will not be abandoned by me." Thus indeed, Kassapa, should you train.'
Then, friend, the Blessed One, having exhorted me with this exhortation, rose from his seat and departed. For only seven days, friend, did I, with conflict, eat food obtained from the people. On the eighth day final liberating knowledge arose.
Then, friend, the Blessed One, having turned aside from the road, approached a certain tree-root. Then I, friend, having prepared the double robe made of rags folded in four, said this to the Blessed One: 'Here, venerable sir, let the Blessed One sit down, which would be for my welfare and happiness for a long time.' The Blessed One, friend, sat down on the prepared seat. Having sat down, friend, the Blessed One said this to me: 'This double robe made of rags is soft, Kassapa.' 'May the Blessed One, venerable sir, accept my double robe made of rags out of compassion.' 'But will you, Kassapa, wear my hempen rag-robes, cast-off cloth?' 'I will wear, venerable sir, the Blessed One's hempen rag-robes, cast-off cloth.' So I, friend, gave the double robe made of rags to the Blessed One. And I received the Blessed One's hempen rag-robes, cast-off cloth.
"If anyone, friend, speaking rightly would say - 'The Blessed One's son, legitimate, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, who has received the hempen rag-robes, the cast-off garments' - it is of me that one speaking rightly would say - 'The Blessed One's son, legitimate, born from his mouth, born of the Teaching, created by the Teaching, heir to the Teaching, who has received the hempen rag-robes, the cast-off garments.'"
"I indeed, friend, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome mental states, enter and dwell in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. I indeed, friend, whenever I wish, etc.
"I indeed, friend, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge myself, having attained, dwell in the liberation of mind and liberation by wisdom that are without mental corruptions; one might think, friend, to conceal a seven-cubit elephant or a seven-and-a-half-cubit one with a palm leaf, who might think to conceal my six direct knowledges."
And the nun Thullanandā fell away from the holy life. The eleventh.