SA-2 119（一一九）

At that time, the Tathāgata was about to enter parinirvāṇa. Venerable Ānanda and Mahākāśyapa were on Vulture Peak Mountain. At that time, the world was experiencing a famine, and it was difficult to obtain alms. Venerable Ānanda then led the newly ordained bhikṣus to a village in the southern mountains. Among the newly ordained bhikṣus, there were some young ones who enjoyed playing and indulging in food and drink, without restraining their faculties and lacking proper deportment. They did not diligently practice the path, recite the sūtras, or lie down on their left sides at night, but instead indulged in sleep. After arriving there, more than thirty bhikṣus among them gave up the monastic life and returned to lay life. For this reason, the number of disciples decreased. After wandering around, they returned to the great city of Rājagṛha and Vulture Peak Mountain. They put away their robes and alms bowls, washed their hands and feet, and went to where Venerable Mahākāśyapa was. They bowed at Venerable Mahākāśyapa's feet and sat to one side. At that time, Mahākāśyapa said to Ānanda, "Where have you come from? The number of disciples has decreased."

Ānanda replied, "I went to that village in the southern mountains. Among the disciples, more than thirty of them had originally renounced the householder life as youths, but they gave up the monastic life and returned to lay life. For this reason, the number of disciples has decreased."

Mahākāśyapa said to Ānanda, "Why did the Tathāgata prohibit eating separately and allow three people to eat together? The intention is to protect people and prevent them from being harmed. It is also to subdue greedy bhikṣus and cut off people's many followers. By using the name of the Saṃgha, they seek much, reducing the resources of families and destroying the Saṃgha, causing it to be divided into two parts. It prevents the bhikṣus who follow the Dharma from receiving offerings of clothing and food, while the bhikṣus who do not follow the Dharma obtain much gain. When the greedy bhikṣus obtain offerings, they quarrel with those who practice purity. Why did you, in a time of famine, take those newly ordained young bhikṣus as your disciples? These bhikṣus enjoy playing, are greedy for food and drink, their faculties are scattered, they lack proper deportment, are greedy for sleep, and are insatiable. They do not diligently practice the path, recite the sūtras, or lie down on their left sides at night. How did you lead such a group of disciples to that village in the southern mountains? After arriving there, more than thirty of them had originally renounced the householder life as youths, but they gave up the monastic life and returned to lay life. Your disciples are now destroyed. You are now as ignorant as a child."

Ānanda replied, "I am already old. How can you say I am like a child?"

Kāśyapa said again, "I am not calling you a child without reason. Now in this famine, begging is difficult. How can you lead many disciples to that village in the southern mountains? Among your disciples, there are young ones who enjoy playing, are greedy for food and drink, their faculties are scattered, they lack proper deportment, are greedy for sleep, and are insatiable. They do not diligently practice the path, recite the sūtras, or lie down on their left sides at night. They have caused more than thirty people to give up the monastic life and return to lay life. Is this not the same as those children?"

At that time, the bhikṣuṇī Tisya Nanda heard Mahākāśyapa rebuke Venerable Ānanda Bhikṣu for acting like a child. She was displeased and greatly distressed. She then spoke harshly, saying, "This Mahākāśyapa was originally a non-Buddhist. How can he now slander Ānanda Bhikṣu for acting like a child?"

At that time, Kāśyapa heard the bhikṣuṇī Tisya Nanda speak these harsh words slandering him with his pure divine ear. He then told Ānanda, "The bhikṣuṇī Tisya Nanda is displeased in body and mind, greatly distressed, and speaks these evil words: 'This Mahākāśyapa was originally a non-Buddhist teacher. How can he slander Venerable Ānanda Bhikṣu for acting like a child?'"

Ānanda immediately said to Kāśyapa, "This bhikṣuṇī is childish and ignorant, like a baby. I only hope the great virtuous one will allow her to repent."

Mahākāśyapa said to Ānanda, "When I left home, I made this vow: 'If there is an arhat in the world, I will take refuge in him.' Since leaving home, I have not had any other thoughts, but only take refuge in the Tathāgata, the Unsurpassed, the Perfectly Enlightened One. Before I left home, I saw the world with its birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. These things came pressing in upon me. At that time, I was weary of the confinement of home and found no place to dwell. I delighted in the Dharma of leaving home, which can remove worldly dust. I saw that household life is full of affairs, like entering a thicket of thorns, where one is pricked and torn, and it is difficult to escape. Household life is also like this, bound by worldly affairs, sinking in the mud of desire, unable to cultivate pure and clean practices. Day and night I pondered, not seeing a single thing that could surpass it. I shaved my beard and hair, put on the Dharma robes, abandoned my family business, and left home with faith. When leaving home, I chose the lowest garment in the house, a tattered garment worth a hundred thousand taels of gold, and took it as my saṃghāṭī robe. I abandoned all my former occupations and also left behind my relatives and friends. I further thought: 'If there is an arhat in the world, I will take refuge in him and leave home following him.' At that time, there was a Rālarakṣita in the middle of the great city of Rājagṛha. In the middle of Rālarakṣita, there was a caitya with many sons. I was dignified and extraordinary, with calm faculties and a peaceful mind, having attained the unsurpassed mind of discipline. My appearance was adorned with the marks, like a golden tower. When I saw him, I was overjoyed and thought: 'I have been seeking a teacher of the world. The one I see now is truly my Bhagavān, Arhat, Perfectly Enlightened One.' Having this thought, my mind was not distracted, but I single-mindedly contemplated the Buddha. I straightened my robes, circumambulated him three times to the right, knelt with palms joined, and said to the Buddha: 'The Buddha is my World-Honored One, and I am a disciple of the Buddha.' I said this three times. The Buddha also said: 'So it is, Kāśyapa. I am your World-Honored One, and you are my disciple.' He also said this three times. The Buddha told Kāśyapa: 'If there are any disciples of the Buddha who are not sincere, they are not the World-Honored One but say they are the World-Honored

Ānanda said, "Such a tree leaf will not be able to cover the body of that great elephant.

Venerable Kāśyapa said to Ānanda, "That is easy to cover, but no one can cover my six supernatural powers. If there is anyone who has doubts about the supernatural power of mind, I can explain it for them, making it clear. The supernatural powers of divine ear, knowing others' minds, past lives, birth and death, and the exhaustion of taints, if there are people who have doubts about these supernatural powers, I can also explain them for them, making them clear."

Ānanda replied, "For a long time, I have always respected the Venerable One, giving rise to pure faith."

At that time, the two Venerables, having spoken thus, departed joyfully.