Robes

At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of mendicants.*For the Southern Hills or “Deccan” see note on SN 7.11:1.2.

Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.

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 SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario of mendicants.*For the Southern Hills or “Deccan” see note on SN 7.11:1.2.Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṁ cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.

“Sir, the Buddha laid down that rule for three reasons. For keeping difficult individuals 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.*These reasons are stated at Kd 17:3.13.18 and Pvr 7:33.12. | Devadatta was aiming to create a schism in the Saṅgha, which requires a quorum of at least four mendicants. To succeed, a schism requires not just the Saṅgha, but enough lay support as well. This rule prevents Saṅgha conspiring with lay people. These are the three reasons why the Buddha laid down that rule.”

“Tayo kho, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ— dummaṅkūnaṁ puggalānaṁ niggahāya pesalānaṁ bhikkhūnaṁ phāsuvihārāya, mā pāpicchā pakkhaṁ nissāya saṅghaṁ bhindeyyuṁ, kulānuddayatāya ca. Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattan”ti.

“Sir, the Buddha laid down that rule for three reasons. “Tayo kho, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṁ paññattaṁ—For keeping difficult individuals 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.*These reasons are stated at Kd 17:3.13.18 and Pvr 7:33.12. | Devadatta was aiming to create a schism in the Saṅgha, which requires a quorum of at least four mendicants. To succeed, a schism requires not just the Saṅgha, but enough lay support as well. This rule prevents Saṅgha conspiring with lay people.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 then 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. It’s like you’re wandering about wrecking crops and ruining families! Your following is falling away, Reverend Ānanda, and those just getting started are falling apart. Yet this boy knows no limit!”*Said of a monk sleeping in the Saṅgha (Thag 2.40:2.3) and of Māra (MN 50:21.4).

“Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi? Sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. Olujjati kho te, āvuso ānanda, parisāparisāLos cuatro grupos de seguidores del Buddha que incluyen monjes, monjas, laicos y laicas. Comparar con saṅgha. Ver bhikkhu, bhikkhunī, upāsaka/upāsikā.Ver en el glosario;*Olujjati → ullujjati (si aṭṭhakathāsu ca) palujjanti kho te, āvuso, navappāyā. Na vāyaṁ kumārako mattamaññāsī”ti.

“So what then 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. “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 away, Reverend Ānanda, Olujjati kho te, āvuso ānanda, parisāparisāLos cuatro grupos de seguidores del Buddha que incluyen monjes, monjas, laicos y laicas. Comparar con saṅgha. Ver bhikkhu, bhikkhunī, upāsaka/upāsikā.Ver en el glosario;*Olujjati → ullujjati (si aṭṭhakathāsu ca)and those just getting started are falling apart. palujjanti kho te, āvuso, navappāyā. Yet this boy knows no limit!”*Said of a monk sleeping in the Saṅgha (Thag 2.40:2.3) and of Māra (MN 50:21.4).Na vāyaṁ kumārako mattamaññāsī”ti.

“Though there are grey hairs on my head,*Like the previous Sutta, these events probably took place shortly after the Buddha’s passing. The episode with Devadatta occurred only a few years before the Buddha passed away. Ānanda, though traditionally held to be the same age as the Buddha, must have been a generation younger. Here he’s probably around fifty or so, his hair greying, but still young compared with the grizzled ascetic Kassapa. I still can’t escape being called a boy by Venerable Mahākassapa.”

“Api me, bhante kassapa, sirasmiṁ palitāni jātāni. Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.

“Though there are grey hairs on my head,*Like the previous Sutta, these events probably took place shortly after the Buddha’s passing. The episode with Devadatta occurred only a few years before the Buddha passed away. Ānanda, though traditionally held to be the same age as the Buddha, must have been a generation younger. Here he’s probably around fifty or so, his hair greying, but still young compared with the grizzled ascetic Kassapa.“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 mendicants. … Your following is falling away, Reverend Ānanda, and those just getting started are falling apart. Yet this boy knows no limit!”

“Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā.*palujjanti kho te, āvuso → palujjati kho te āvuso ānanda parisā (bj) Na vāyaṁ kumārako mattamaññāsī”ti.

“It’s because you wander with these junior mendicants. … “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 away, Reverend Ānanda, Olujjati kho te, āvuso ānanda, parisā; and those just getting started are falling apart. palujjanti kho te, āvuso, navappāyā.*palujjanti kho te, āvuso → palujjati kho te āvuso ānanda parisā (bj)Yet this boy knows no limit!” Na vāyaṁ kumārako mattamaññāsī”ti.

The nun Thullanandā heard a rumor that the venerable Mahākassapa had rebuked the worthy Ānanda the Videhan sage by calling him a boy.

Assosi kho thullanandā bhikkhunībhikkhunīUna mujer que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. Ver saṅgha, parisā, upasampadā.Ver en el glosario: “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.

The nun Thullanandā heard a rumor that Assosi kho thullanandā bhikkhunībhikkhunīUna mujer que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. Ver saṅgha, parisā, upasampadā.Ver en el glosario: the venerable Mahākassapa had rebuked the worthy Ānanda the Videhan sage by calling him a boy. “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.

She was upset and blurted out, “How can the venerable Mahākassapa, who formerly followed another religion, presume to rebuke the venerable Ānanda the Videhan sage by calling him a boy?”*Not only do Thullanandā and Thullatissā mistakenly think Ānanda was Videhan, they think Kassapa was a convert. Perhaps they are confusing him with fellow brahmins Sāriputta and Moggallāna, who formerly followed the wanderer Sañjaya (Kd 1:23.1.1). As so often, bigotry is the handmaiden of falsehood.

Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi: “kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti.

She was upset and blurted out, Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṁ nicchāresi: “How can the venerable Mahākassapa, who formerly followed another religion, presume to rebuke the venerable Ānanda the Videhan sage by calling him a boy?”*Not only do Thullanandā and Thullatissā mistakenly think Ānanda was Videhan, they think Kassapa was a convert. Perhaps they are confusing him with fellow brahmins Sāriputta and Moggallāna, who formerly followed the wanderer Sañjaya (Kd 1:23.1.1). As so often, bigotry is the handmaiden of falsehood.“kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti.

Mahākassapa heard Thullanandā say these words, and he said to Ānanda, “Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without reflection.

Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: “tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.

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.

Formerly when I was still a layman, I thought: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’*He renounced independently, not following any school or teacher, much like the Buddha had. Another example is Pukkusāti (MN 140). 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.*MS edition reads the causative kāretvā (“had it made”), but surely Kassapa would have sewn his own robe, so prefer the variant kāritvā found in PTS, BJT, and Thai editions.

Pubbe me, āvuso, agārikabhūtassa sato etadahosi: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario.*rajāpatho → rajopatho (bj) Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So khvāhaṁ, āvuso, aparena samayena paṭapilotikānaṁ saṅghāṭiṁ kāretvā ye loke arahanto te uddissa kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.*kāretvā → karitvā (bj, sya-all, km, pts1ed, pts2ed)

Formerly when I was still a layman, I thought: Pubbe me, āvuso, agārikabhūtassa sato etadahosi: ‘Life at home is cramped and dirty, life gone forth is wide open. ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario.*rajāpatho → rajopatho (bj)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?’*He renounced independently, not following any school or teacher, much like the Buddha had. Another example is Pukkusāti (MN 140).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.*MS edition reads the causative kāretvā (“had it made”), but surely Kassapa would have sewn his own robe, so prefer the variant kāritvā found in PTS, BJT, and Thai editions.So khvāhaṁ, āvuso, aparena samayena paṭapilotikānaṁ saṅghāṭiṁ kāretvā ye loke arahanto te uddissa kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.*kāretvā → karitvā (bj, sya-all, km, pts1ed, pts2ed)

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.*There was another shrine of the same name near Vesālī (DN 16:3.46.3). They were, obviously, fertility shrines. Seeing him, I thought: ‘Were I ever to see a Teacher, it would be this Blessed One! Were I ever to see a Holy One, it would be this Blessed One! Were I ever to see a fully awakened Buddha, it would be this Blessed One!’

So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ. Disvāna me etadahosi: ‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; sammāsambuddhañca vatāhaṁ passeyyaṁ; bhagavantameva passeyyan’ti.

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.*There was another shrine of the same name near Vesālī (DN 16:3.46.3). They were, obviously, fertility shrines.So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ. Seeing him, I thought: Disvāna me etadahosi: ‘Were I ever to see a Teacher, it would be this Blessed One! ‘satthārañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; Were I ever to see a Holy One, it would be this Blessed One! sugatañca vatāhaṁ passeyyaṁ, bhagavantameva passeyyaṁ; Were I 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: ‘Sir, the Buddha is my Teacher, I am his disciple! The Buddha is my Teacher, I am his disciple!’

So khvāhaṁ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocaṁ: ‘satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī’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, ‘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. But Kassapa, when I say that I know I really do know; and when I say that I see I really do see.

Evaṁ vutte, maṁ, āvuso, bhagavā etadavoca: ‘yo kho, kassapa, evaṁ sabbacetasā samannāgataṁ sāvakaṁ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. Ahaṁ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.

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

So you should train like this: “I will set up a keen sense of conscience and prudence for seniors, juniors, and those in the middle.” That’s how you should train.

Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “tibbaṁ me hirottappaṁ paccupaṭṭhitaṁ bhavissati theresu navesu majjhimesū”ti. Evañhi te, kassapa, sikkhitabbaṁ.

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: “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.” That’s how you should train.

Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “yaṁ kiñci dhammaṁ suṇissāmi kusalūpasaṁhitaṁ sabbaṁ taṁ aṭṭhiṁ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇissāmī”ti. 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 attention, apply the mind, concentrate wholeheartedly, and actively listen 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: “I will never neglect mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario of the body that is full of pleasure.”*For meditation “full of pleasure” (sātasahagata) see AN 8.63 and MN 128:31.4. That’s how you should train.’

Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “sātasahagatā ca me kāyagatāsati na vijahissatī”ti. Evañhi te, kassapa, sikkhitabbanti’.

And you should train like this: Tasmātiha te, kassapa, evaṁ sikkhitabbaṁ: “I will never neglect mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario of the body that is full of pleasure.”*For meditation “full of pleasure” (sātasahagata) see AN 8.63 and MN 128:31.4.“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 rose from his seat and left. For seven days I ate the nation’s almsfood as a debtor. On the eighth day I became enlightened.*Said by Bakkula at MN 124:38.1. See SN 6.1:8.2 and note.

Atha kho maṁ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi.*saraṇo → sāṇo (bj, sya-all, pts1ed, pts2ed)

And when the Buddha had given me this advice he rose 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 became enlightened.*Said by Bakkula at MN 124:38.1. See SN 6.1:8.2 and note.Sattāhameva khvāhaṁ, āvuso, saraṇo raṭṭhapiṇḍaṁ bhuñjiṁ aṭṭhamiyā aññā udapādi.*saraṇo → sāṇo (bj, sya-all, pts1ed, pts2ed)

And then the Buddha left the road and went to the root of a certain tree.*The sequence of events is unclear in the text. So I spread out my outer robe of patches folded in four and said to him, ‘Sir, sit here. That would be for my lasting welfare and happiness.’

Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami. Atha khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ catugguṇaṁ paññapetvā bhagavantaṁ etadavocaṁ: ‘idha, bhante, bhagavā nisīdatu, yaṁ mamassa dīgharattaṁ hitāya sukhāyā’ti.

And then the Buddha left the road and went to the root of a certain tree.*The sequence of events is unclear in the text.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 and said to me, ‘Kassapa, this outer robe of patches is soft.’

Nisīdi kho, āvuso, bhagavā paññatte āsane. Nisajja kho maṁ, āvuso, bhagavā etadavoca: ‘mudukā kho tyāyaṁ, kassapa, paṭapilotikānaṁ saṅghāṭī’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.

And so I presented my outer robe of patches to the Buddha, and the Buddha presented me with his worn-out hempen rag robe.

So khvāhaṁ, āvuso, paṭapilotikānaṁ saṅghāṭiṁ bhagavato pādāsiṁ. Ahaṁ pana bhagavato sāṇāni paṁsukūlāni nibbasanāni paṭipajjiṁ.

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 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.*This singular honor took on a mythic significance, for which see Thag 18.1:11.4 and note.

Yañhi taṁ, āvuso, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario vadamāno vadeyya: ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya:*paṭiggahitāni → paṭiggahetā (bj); paṭiggahito (bj); patiggahetāni (pts1ed, pts2ed) ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti.

For if anyone should be rightly called Yañhi taṁ, āvuso, sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario 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.*This singular honor took on a mythic significance, for which see Thag 18.1:11.4 and note.‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṁsukūlāni nibbasanānī’ti, mamaṁ taṁ sammā vadamāno vadeyya:*paṭiggahitāni → paṭiggahetā (bj); paṭiggahito (bj); patiggahetāni (pts1ed, pts2ed)‘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…

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…