法苑珠林 25.18

25.18

第十一論云。所以稱天須菩提著好衣第一者。五百弟子中有兩須菩提。一王者種。一長者種。其天須菩提出王者種所言天者。為五百世中常生天上。化應聲聞下生王家。食福自然未曾匱乏。佛還本國。佛勅出家。約身守節麁衣惡食。草蓐為床。大小便為藥。此比丘聞佛切教退欲還家。佛受波斯匿王請。即詣佛所辭退而還。阿難語曰。君且住一宿須菩提曰。道人屋舍如何可止。且至白衣家寄止一宿明當還歸。阿難曰。但住。今當嚴辦。即往王所。種種座具幡華香油嚴飾皆備。此比丘便於中止宿。以適本心意便得定。思惟四諦至於後夜即得羅漢。阿難白佛。天須菩提已得羅漢飛在虛空。佛語阿難。夫衣有二種可親不可親。若著好衣益其道心。此可親近。若損道心。此不可親近也。是故阿難。或從好衣得道。或從五納弊惡得道。所悟在心不拘形服也。是故言之。天須菩提著好衣第一也。

The eleventh treatise states: Why Deva-Subhūti is called foremost in wearing fine robes: Among the five hundred disciples, there were two named Subhūti: one of royal descent and one of elder descent. This Deva-Subhūti issued from the royal lineage. That he is called 'Deva' is because for five hundred lives he was constantly born in heaven; as a manifested response for a śrāvaka, he descended to be born into a royal family. His enjoyment of blessings was natural, never lacking. When the Buddha returned to his native land, the Buddha instructed him to leave home, to restrain his body, maintain discipline, wear coarse robes, eat poor food, use straw mats as a bed, and use urine and feces as medicine. Hearing the Buddha's severe instructions, this monk was discouraged and wanted to return home. The Buddha accepted the invitation of King Prasenajit, so [Subhūti] went to the Buddha to take his leave and return. Ānanda said to him, 'Sir, stay for just one night.' Subhūti said, 'How could one dwell in the quarters of men of the Way? I shall go to a layman's house to lodge for one night and return home tomorrow.' Ānanda said, 'Just stay; I will now arrange and prepare it.' He immediately went to the king's place; all kinds of seats, banners, flowers, and fragrant oils were fully adorned and prepared. This monk then lodged therein. Because it suited his original disposition, his mind attained concentration. Contemplating the four noble truths until the latter part of the night, he thereupon attained arhatship. Ānanda said to the Buddha, 'Deva-Subhūti has already attained arhatship and is flying in the sky.' The Buddha said to Ānanda, 'Now, robes are of two kinds: those to be associated with and those not to be associated with. If wearing fine robes benefits one's resolve for the Way, these may be associated with. If they impair one's resolve for the Way, these must not be associated with. Therefore, Ānanda, some attain the Way through fine robes, while others attain the Way through five-patch rag-robes. Awakening lies in the mind, not restricted by outward appearance and dress.' Therefore it is said: Deva-Subhūti is foremost in wearing fine robes.