Contents
· 1. Kassapa's Early Years
· 2. Bhadda Kapilani
· 3. Past Lives of Kassapa and Bhadda Kapilani
· 4. How Kassapa Came to the Buddha
· 5. Kassapa's Relationship to the Buddha
· 6. Encounters with Deities
· 7. Relations to Pupils and Fellow Monks
· 8. After the Buddha's Parinibbana
· 9. The Verses of Maha Kassapa
· Notes
1. Kassapa's Early Years
Among those of the Buddha's disciples who were closest to him, there were two
friends, Sariputta and Maha Moggallana, who were the chief disciples of the
Buddha, the exemplary pair of disciples. There were also two brothers, Ananda
and Anuruddha, who were likewise eminent "Fathers of the Order." In
between these two pairs stands a great solitary figure, Pipphali Kassapa, who
later was called Maha Kassapa, Kassapa the Great, to distinguish him from the
others of the Kassapa clan, such as Kumara Kassapa and Uruvela Kassapa.
After Sariputta and Maha Moggallana had passed away, predeceasing the Buddha,
it was Maha Kassapa who was held in greatest respect and reverence in the Order.
But even after the Buddha's passing away, Maha Kassapa did not become the elected
head of the Order of Monks, as it had been the Buddha's express wish that there
should not be a supreme authoritative head of the Sangha. Shortly before his
passing away, the Buddha had said: "That which I have proclaimed and made
known, Ananda, as the Teaching and the Discipline (Dhamma-Vinaya), that shall
be your Master when I am gone" (D.16).
Yet the natural authority emanating from Maha Kassapa made him particularly
honored and venerated in the Sangha. There were many factors that contributed
to his pre-eminent position after the death of the Master. He had been praised
by the Buddha as being equal to him in many respects[1] and he shared with the
Master seven of the thirty-two "Marks of a Great Man." He had been
the only monk with whom the Buddha had exchanged robes. Maha Kassapa possessed
to the highest degree the ten "qualities that inspire confidence."[2]
He was also a model of a disciplined and austere life devoted to meditation.
So it is no wonder that he was elected to preside over the First Council of
the Sangha which had been summoned on his urgent advice. It may have been on
account of all these features of his personality and his life that, much later
in China and Japan, Maha Kassapa came to be regarded as the first patriarch
of Ch'an or Zen Buddhism.
Like the two chief disciples, Sariputta and Maha Moggallana, Maha Kassapa too
descended from the brahman caste, and again like them, he was older than the
Buddha. He was born in the Magadha country, in the village Mahatittha, as the
son of the brahman Kapila and his wife Sumanadevi.[3] He was called Pipphali.
His father owned sixteen villages over which he ruled like a little king, so
Pipphali grew up in the midst of wealth and luxury. Yet already in his young
years there was in him the wish to leave the worldly life behind, and hence
he did not want to marry. When his parents repeatedly urged him to take a wife,
he told them that he would look after them as long as they live, but that after
their deaths he wanted to become an ascetic. Yet they insisted again and again
that he take a wife, so to comfort his mother he finally agreed to marry --
on the condition that a girl could be found who conformed to his idea of perfection.
For that purpose he shaped a golden statue of a beautiful woman, had it bedecked
with fine garments and ornaments, and showed it to his parents, saying: "If
you can find a woman like this for me, I shall remain in the home life."
His parents approached eight brahmans, showered them with rich gifts, and asked
them to take the image with them and travel around in search of a human likeness
of it. The brahmans thought: "Let us first go to the Madda country, which
is, as it were, a gold mine of beautiful women." There they found at Sagala
a girl whose beauty equaled that of the image. She was Bhadda Kapilani, a wealthy
brahman's daughter, aged sixteen, four years younger than Pipphali Kassapa.
Her parents agreed to the marriage proposal, and the brahmans returned to tell
of their success. Yet Bhadda Kapilani also did not wish to marry, as it was
her wish, too, to live a religious life as a female ascetic. Such identity between
her aspiration and Pipphali Kassapa's may well point to a kammic bond and affinity
between them in the past, maturing in their present life and leading to a decisive
meeting between them and a still more decisive separation later on.
When Pipphali heard that what he had thought most unlikely had actually occurred,
he was -- unhappy and sent the following letter to the girl: "Bhadda, please
marry someone else of equal status and live a happy home life with him. As for
myself, I shall become an ascetic. Please do not have regrets." Bhadda
Kapilani, like-minded as she was, independently sent him a similar letter. But
their parents, suspecting such an exchange would take place, had both letters
intercepted on the way and replaced by letters of welcome.
So Bhadda was taken to Magadha and the young couple were married. However, in
accordance with their ascetic yearning, both agreed to maintain a life of celibacy.
To give expression to their resolve, they would lay a garland of flowers between
them before they went to bed, determined not to yield to sensual desire.
This young wealthy couple lived thus happily and in comfort for many years.
As long as Pipphali's parents lived, they did not even have to look after the
estate's farms. But when his parents died, they took charge of the large property.
One day, however, when Pipphali Kassapa was inspecting the fields, it happened
that he saw, as if with new eyes, what he had seen so often before. He observed
that when his people plowed, many birds gathered and eagerly picked the worms
from the furrows. This sight, so common to a farmer, now startled him. It now
struck him forcefully that what brought him his wealth, the produce of his fields,
was bound up with the suffering of other living beings. His livelihood was purchased
with the death of so many worms and other little creatures living in the soil.
Thinking about this, he asked one of his laborers: "Who will have to bear
the consequences of such an action?" -- "You yourself, sir,"
was the answer.[4]
Shaken by that insight into kammic retribution, he went home and reflected:
"If I have to carry along the burden of guilt for that killing, what use
is all that wealth to me? It will be better if I give it all to Bhadda and go
forth into the ascetic's life."
But at home, at about the same time, his wife had a similar experience. She
too saw afresh with a deeper understanding what she had very often seen before.
Sesamum seeds had been spread out in the open to dry, and crows and other birds
ate the insects that had been attracted by the seeds. When Bhadda asked her
servants who it was that had to account morally for the violent death of so
many creatures, she was told that the kammic responsibility was hers. Then she
thought: "If even by that much I commit a wrong, I won't be able to lift
my head above the ocean of rebirths, even in a thousand lives. As soon as Pipphali
returns, I shall hand over everything to him and leave to take up the ascetic
life."
When both found themselves of one accord, they had pale-yellow cloth and clay
bowls brought for them from the bazaar, and then shaved each other's head. They
thus became like ascetic wanderers, and they made the aspiration: "Those
who are Arahats in the world, to them we dedicate our going forth!" Slinging
their almsbowls over their shoulders, they left the estate's manor, unnoticed
by the house servants. But when they reached the next village, which belonged
to the estate, the laborers and their families saw them. Crying and lamenting,
they fell to the feet of the two ascetics and exclaimed: "Oh, dear and
noble ones! Why do you want to make us helpless orphans?" -- "It is
because we have seen the three worlds to be like a house afire, therefore we
go forth into the homeless life." To those who were serfs, Pipphali Kassapa
granted their freedom, and he and Bhadda continued on their road. leaving the
villagers behind still weeping.
When walking on, Kassapa went ahead while Bhadda followed behind him. Considering
this, Kassapa thought: "Now, this Bhadda Kapilani follows me close behind,
and she is a woman of great beauty. Some people - could easily think, 'Though
they are ascetics, they still cannot live without each other! It is unseemly
what they are doing.' If they spoil their minds by such wrong thoughts or even
spread false rumors, they will cause harm to themselves." So he thought
it better that they separate. When they reached a crossroads Kassapa said: "Bhadda,
you take one of these roads, and I shall go the other way." She said: "It
is true, for ascetics a woman is an obstacle. People might think and speak badly
about us. So please go your own way, and we shall now part." She then respectfully
circumambulated him thrice, saluted him at his feet, and with folded hands she
spoke: "Our close companionship and friendship that had lasted for an unfathomable
past[5] comes to an end today. Please take the path to the right and I shall
take the other road." Thus they parted and went their individual ways,
seeking the high goal of Arahatship, final deliverance from suffering. It is
said that the earth, shaken by the power of their virtue, quaked and trembled.
2. Bhadda Kapilani
Let us first follow Bhadda Kapilani. Her road led her to Savatthi where she
listened to the Buddha's discourses at the Jetavana monastery. As the Order
of Nuns (Bhikkhuni Sangha) did not yet exist at that time, she took up residence
at a nunnery of non-Buddhist female ascetics, not far from the Jetavana. There
she lived for five years until she could obtain ordination as a bhikkhuni. It
was not long afterward that she was able to attain to the goal of the holy life,
Arahatship or Sainthood. One day she uttered the following verses in praise
of Maha Kassapa and declaring her own attainment:
Son of the Buddha and his heir is he,
Great Kassapa -- his mind serene, collected.
Vision of previous lives is his,
Heaven and hell he penetrates.
The ceasing of rebirth he has obtained,
And supernormal knowledge he has mastered.
With these three knowledges possessed by him
He is a brahman true, of threefold knowledge.
So has she, too, Bhadda the Kapilani, gained for herself
The threefold knowledge and has vanquished death.
Having bravely vanquished Mara and his host,
It is the last formation of a body that she bears.
Seeing the world's deep misery, we both went forth
And are now both free of cankers, with well-tamed minds.
Cooled of passions, we have found deliverance;
Cooled of passions, we have found our freedom.
-- Thig. 63-66
As an Arahat bhikkhuni, Bhadda devoted herself chiefly to the education of the
younger nuns and their instruction in monastic discipline (Vinaya). In the Analysis
of Nuns' Discipline (Bhikkhuni Vibhanga), instances are recorded involving her
pupils which led to the prescribing of certain disciplinary rules for bhikkhunis.[6]
There were also two instances when Bhadda Kapilani had to bear the envy of another
nun who was hostile towards Maha Kassapa, too. The nun Thullananda was learned
in the Dhamma and a good preacher, but evidently she had more intelligence than
gentleness of heart. She was self-willed and not prepared to change her conduct,
as evidenced by several Vinaya texts. When Bhadda, too, became a popular preacher
of Dhamma, even preferred by some of Thullananda's own pupils, Thullananda became
jealous. In order to annoy Bhadda, once she and her pupil nuns walked up and
down in front of Bhadda's cell, reciting loudly. She was censured by the Buddha
on that account.[7] Another time, at Bhadda's request, she had arranged temporary
living quarters for Bhadda when the latter visited Savatthi. But then, in another
fit of jealousy, she threw her out of those quarters.[8] Bhadda, however, being
an Arahat, was no longer affected by such happenings and looked at them with
detachment and compassion.
The Buddha praised Bhadda as being the foremost among the nuns who could recollect
past lives (Anguttara, Ones). The Pali commentaries and the Jataka stories leave
us a record of some of her former lives in which she had been Kassapa's wife.
3. Past Lives of Kassapa and Bhadda Kapilani
At the time of the former Buddha Vipassi, they had been a poor brahman couple.
They were so extremely poor that they had only one single upper garment, and
hence only one of them at a time could go out of their hut. In the record of
this story, the brahman was therefore called "he with one garment"
(ekasataka). Though it may not be easy for us to understand such extreme poverty,
it will be still more difficult to understand that there have been many people
for whom that utter poverty did not mean subjective, personal suffering. This
was so with those two beings who later were to be Kassapa and Bhadda. In their
life as that poor brahman couple, they had lived in such perfect harmony that
it was easier for them to bear their poverty. Both, one after the other, had
listened to the sermons of the Buddha Vipassi. Through that Buddha's teaching,
the value of giving and generosity became so deeply impressed on the mind of
that brahman that he wanted to offer his only upper garment to the Order of
Monks. But after he had so resolved, scruples came to his mind. As it was his
and his wife's only upper garment, he thought that he should first consult his
wife. How could they manage if they had no upper garment at all? But he resolutely
pushed aside all such hesitation and offered the garment to the monks. Having
done so, he clapped his hands and joyfully called out: "I have vanquished!
I have vanquished!"
When the king, who had listened to the Buddha Vipassi's sermon behind a curtain,
heard that shout of victory and learned its reason, he sent sets of garments
to the brahman and later made him his court chaplain. So the couple's plight
had come to an end.
As a result of his selfless giving, the brahman was reborn in a celestial world.
After parting from there he became a king on earth, a great benefactor of his
people who generously supported ascetics and among them also the Paccekabuddhas
living at that time. Bhadda was then his chief queen.
As to Bhadda, she was once the mother of a brahman youth who was a pupil of
the Bodhisatta (the future Buddha) and wanted to become an ascetic. Kassapa
was her husband, Ananda her son. Bhadda had wanted her son to know the worldly
life before she would permit him to become an ascetic. But that knowledge and
lesson came to the young brahman in a very thorough and drastic way. His teacher's
mother fell passionately in love with him and was even ready to kill her son.
This encounter with reckless passion caused in him a deep revulsion for worldly
life, a thorough disgust with it. After that experience his parents gave him
permission to go forth as an ascetic (J. 61).
Again, another time Kassapa and Bhadda had been the brahman parents of four
sons who in the future were to be our Bodhisatta, Anuruddha, Sariputta and Maha
Moggallana. All four wanted to become ascetics. At first the parents refused
permission, but later they came to understand the fruits and benefits of the
ascetic life, and they themselves became ascetics (J. 509).
In still another life, two village headmen who were friends decided that if
the children that they were expecting were to be of the opposite sex, they should
marry. And so it happened. But in their previous life both children had been
deities of the Brahma-world. Hence they had no desire for sensual pleasures
and, with their parents' permission, chose the ascetic life (J. 540).
Bhadda's only wrong act reported in the stories of her past lives was this:
At a time between the appearance of Buddhas of the past, when only Paccekabuddhas
lived, Bhadda was the wife of a landowner. One day, having quarreled with her
sister-in-law, she begrudged her the merit of offering almsfood to a Paccekabuddha
who was on almsround. She took the Paccekabuddha's bowl and filled it with mud.
But at once she felt remorse, took the bowl back, washed it, filled it with
delicious and fragrant food and offered it to the Paccekabuddha.
In her next life she possessed wealth and great beauty, but her body exuded
a loathsome odor. Her husband, who later was to be Kassapa, could not bear the
noxious smell and left her. As she was beautiful, she had other suitors, but
all her later marriages had the same end. She was full of despair and no longer
saw any meaning in her life. Preparing to dispose of her property, she had her
ornaments melted down and formed into a golden brick. Taking that golden brick
with her, she went to the monastery where a stupa was being erected in honor
of the Buddha Kassapa, who had just passed away. For the completion of the stupa
she offered that golden brick with great devotion. After she had done that,
her body became fragrant again, and her first husband, Kassapa, took her back.
Two lives before her present existence, Bhadda was queen of Benares and used
to support several Paccekabuddhas. Deeply moved by their sudden death, she renounced
her worldly life as a queen and lived a meditative life in the Himalayas. By
the power of her renunciation and her meditative attainments, she was reborn
in a Brahma-world, and so was Kassapa. After the end of the long life-span in
the Brahma-world, both were reborn in the human world, in a brahman family,
and were named Pipphali Kassapa and Bhadda Kapilani.
From these accounts we gather that in their former existences both had lived
a life of purity in the Brahma-worlds and that both had repeatedly been ascetic
renunciates. Hence, in their final existence, it was not difficult for them
to keep to a life of celibacy, to give up all possessions, and to follow the
Buddha's teaching up to its culmination in Arahatship.
4. How Kassapa Came to the Buddha
Continuing our story, we shall now return to Maha Kassapa. Where did he go after
he had come to the crossroads? Tradition says that when the two separated, the
earth shook by the force of the great virtue in their act of renunciation. The
Buddha perceived this trembling of the earth, and he thus knew that an outstanding
disciple was on the way to him. He then set out on the road himself, walking
the distance of five miles to meet his future pupil -- an act of compassion
which later was often praised (J. 469, Introd.).
On the road between Rajagaha and Nalanda, the Master sat down under a fig tree,
waiting for his future disciple. When Kassapa arrived at the spot and saw the
radiance of the Buddha's countenance,[9] sensing the enlightenment that shone
through it, he thought, "This must be my Master for whose sake I have gone
forth!" He approached the Buddha, and paying homage, fell at his feet and
exclaimed: "The Exalted One, Lord, is my teacher, and I am his disciple!"
The Master said: "Sit down, Kassapa. I shall give you your heritage."
He then gave the following three exhortations:
"You should train yourself thus, Kassapa: 'A keen sense of shame and fear
of wrong-doing (hiri-ottappa) shall be present in me towards seniors, novices,
and those of middle status in the Order.
"'Whatever teaching I hear that is conducive to something wholesome, I
shall listen to with an attentive ear, examining it, reflecting on it, absorbing
it with all my heart.
"'Mindfulness of the body linked with gladness shall not be neglected by
me!' Thus should you train yourself."
Then both Master and disciple walked towards Rajagaha. On the way, the Buddha
wanted to rest and went off the road to the root of a tree. Maha Kassapa then
folded his double-robe fourfold and requested the Master to sit on it as this
would bring him, Kassapa, much benefit for a long time. The Buddha sat down
on Kassapa's robe and said: "Soft is your robe of patched cloth, Kassapa."
Hearing this, Kassapa replied: "May the Blessed One, O Lord, accept this
robe of patched cloth out of compassion for me!" -- "But, Kassapa,
can you wear these hempen, worn-out rag-robes of mine?" Full of joy, Kassapa
said: "Certainly, Lord, I can wear the Blessed One's rough and worn-out
rag-robes."
This exchange of robes can be regarded as a great distinction bestowed on Kassapa,
an honor which was not shared by any other disciple. By that exchange of robes
the Buddha may have intended to motivate Kassapa to observe some other "austere
practices" (dhutanga) as for instance, wearing only the triple set of robes,
going for alms and not omitting any houses on the almsround. This would be a
mode of conduct in conformity with wearing the Buddha's patched rag-robes. Thus
the commentator says. However, the Buddha's offer may have been a quite spontaneous
act in response to his being offered Kassapa's robe.
Kassapa, indeed, actually took upon himself those thirteen austere practices
allowed by the Buddha for the purpose of cultivating contentedness, renunciation,
and energy.[10] On a later occasion, Kassapa was said by the Buddha to be foremost
among the bhikkhus who observed the austere practices (Anguttara, Ones). Kassapa's
circle of personal disciples was also devoted to these practices.
It was only seven days after his ordination and the exchange of robes that Kassapa
attained the goal he was striving for, Arahatship, the mind's final liberation
from defilements. Recounting this episode to Ananda at a much later time, he
declared: "For seven days, friend, I ate the almsfood of the country as
one unliberated, then on the eighth day the final knowledge of Arahatship arose
in me" (S. 16:11).
5. Kassapa's Relationship to the Buddha
The earlier account has already shown that there was a deep inner relationship
between Kassapa and the Buddha. This relationship had its root in their past
lives. According to the Jataka stories, Kassapa was connected with the Bodhisatta
in nineteen existences, frequently through a close family bond. No less than
six times Kassapa had been the Bodhisatta's father (J. 155, 432, 509, 513, 524,
540), twice he was his brother (J,488, 522), and often his friend or teacher.
As it was thus not their first meeting, we can understand why such an immediate
and strong devotion and wholehearted dedication towards the Buddha arose in
Kassapa's heart at the first sight of the Master.
From Kassapa's final life, many conversations are reported between the Buddha
and this great disciple. It happened on three occasions that the Master spoke
to him: "Exhort the monks, Kassapa. Give them a discourse on the Dhamma,
Kassapa. Either I, Kassapa, should exhort the monks, or you. Either I or you
should give them a discourse on the Dhamma"(S. 16:6).These words imply
a high recognition of Kassapa's ability, because not every Arahat has the capacity
to expound the Teaching well and effectively.
The commentary raises here the question why it was Kassapa who was placed by
the Buddha on an equal footing in this respect, and not Sariputta and Maha Moggallana.
The Buddha did so, says the commentary, because he knew that Sariputta and Maha
Moggallana would not survive him, but Kassapa would. It could also be that both
Sariputta and Maha Moggallana were no longer alive at that time.
Though the Buddha had highly praised Kassapa's ability as an exponent of the
Dhamma, there were three occasions when Kassapa hesitated to instruct the monks
after being asked by the Buddha to do so. He did not refuse because he wanted
to avoid the effort and distraction of teaching, but because he found that those
particular young monks were unresponsive to his admonitions.
In the first of the three instances, Kassapa said that it had now become difficult
to speak to some of the monks; they were not amenable to advice, were intractable,
and did not accept admonitions with respect. He had also heard that two monks
boasted of their skill in preaching, saying: "Come, let us see who will
preach more profusely, more beautifully, and at greater length!" When the
Buddha was informed about this by Kassapa, he had these monks summoned and brought
them back to reason, making them give up their immature conceit (S. 16:6). Hence
we can see that Kassapa's negative report turned out to be of benefit to those
monks. It was not done just for criticizing others.
On the second occasion, too, Kassapa did not wish to instruct monks who were
not amenable to admonishment, who lacked faith in the good, who lacked shame
and fear of wrong-doing, who lacked energy and understanding as to the good.
This was a statement in general about a certain section of the monks, without
reference of individuals. Of these monks Kassapa said further that, in their
state of decline, they are like the waning moon that daily loses in beauty (confidence),
in roundness (shame), in splendor (fear of wrong-doing), in height (energy),
and in width (wisdom) (S.16:7).
Also on a third occasion the Buddha asked Kassapa to instruct the monks, and
Kassapa expressed his reluctance for the same reason as before. It seems that
this time, too, the Buddha did not urge Kassapa to change his mind and admonish
the monks, but he himself spoke of the reasons for their conduct:
"Formerly, Kassapa, there were elders of the Order who were forest-dwellers,
- living on almsfood, wearing rag-robes, using only the threefold set of robes,
having few wants and being contented, living secluded and aloof from society,
energetic, and they praised and encouraged such a way of life. When such elders
or younger bhikkhus visited a monastery, they were gladly welcomed and honored
as being dedicated to the practice of the Dhamma. Then those who thus welcomed
and honored those noble monks would also strive to emulate them in their ways
of life, and this would be of great benefit to them for a long time.
"But nowadays, Kassapa, those who are honored when visiting a monastery
are not monks of austere and earnest life, but those who are well known and
popular and are amply provided with the requisites of a monk. These are made
welcome and honored, and their hosts try to emulate them, which will bring them
harm for a long time. Hence one will be right in saying that such monks are
harmed and overpowered by what does harm to a monk's life."
-- Paraphrased from S.16:8
On another occasion, Kassapa asked the Buddha: "What is the reason that
formerly there were fewer rules, but more monks were established in the knowledge
of Arahatship, while now there are more rules, but fewer monks are established
in the knowledge of Arahatship?" The Buddha replied:
"So it happens, Kassapa, when beings deteriorate and the true Dhamma vanishes:
then there are more rules and fewer Arahats. There will be, however, no vanishing
of the true Dhamma until a sham Dhamma arises in the world. But when a sham
Dhamma arises in the world, there will be more rules and fewer Arahats.
"But, Kassapa, it is not a cataclysm of the four elements -- earth, water,
fire and air -- that makes the Dhamma disappear. Nor is the reason for its disappearance
similar to the overloading of a ship that causes it to sink. It is rather the
presence of five detrimental attitudes that causes the obscuration and disappearance
of the Dhamma.
"These are the five: it is the lack of respect and regard for the Buddha,
the Dhamma, the Sangha, the training, and for meditative concentration, on the
part of monks and nuns, and male and female lay devotees. But so long as there
is respect and regard for those five things, the Dhamma will remain free of
obscuration and will not disappear."
-- S.16:13
It deserves to be noted that, according to this text, the male and female lay
followers are also preservers of the Dhamma. We may conclude from this that
even when the Dhamma has come to oblivion among the monks, it will still remain
alive when honored and practiced by the laity.
Other discourses in the Kassapa Samyutta deal chiefly with Maha Kassapa's austere
way of life, which was highly praised and commended by the Buddha. But on one
occasion the Buddha reminded Kassapa that he had now grown old, and that he
must find his coarse, worn-out rag-robes irksome to use. Therefore, the Buddha
suggested, he should now wear robes offered by householders, accept also their
invitations for alms offerings, and live near him. But Kassapa replied: "For
along time I have been a forest-dweller, going the almsround, and wearing rag-robes;
and such a life I have commended to others. I have had few wants, lived contented,
secluded, applying strenuous energy; and that too I have commended to others."
The Buddha asked: "But for what reason do you live so?" Kassapa replied
that he had two reasons: his own well being here and now, and his compassion
for later generations which, when hearing about such a life, would emulate it.
Then the Buddha said: "Well spoken, Kassapa, well spoken! You have lived
for the happiness of many, out of compassion for the world, for the benefit
and welfare of gods and men. You may then keep to your coarse rag-robes, go
out for alms, and live in the forest " (S.16.5).
"This our Kassapa," said the Buddha, "is satisfied with whatever
robes, almsfood, lodging, and medicine he obtains. For the sake of these he
will not do anything that is unbefitting for a monk. If he does not obtain any
of these requisites, he is not perturbed; and when he obtains them, he makes
use of them without clinging or infatuation, not committing any fault, aware
of (possible) dangers and knowing them as an escape (from bodily affliction).
By the example of Kassapa, or by one who equals him, I will exhort you, monks.
Thus admonished, you should practice in the same way" (S.16: 1).
The Buddha also mentioned that Kassapa was likewise exemplary in his relation
to the laity. When going among the families on his almsround or on invitation,
he did not think wishfully that people may give amply and give things of quality,
that they may give quickly and respectfully. He had no such thoughts, but remained
detached like the moon that sheds its mild light from a distance.
"When Kassapa goes among families, his mind is not attached, not caught
up, not fettered. He rather thinks: 'Let those who want gain acquire gain! Let
those who want merit do merit!' He is pleased and glad at the gains of others,
just as he is pleased and glad at his own gains. Such a monk is fit to go among
families.
"When he preaches the doctrine, he will not do so for the sake of personal
recognition and praise, but for letting them know the Teaching of the Exalted
One, so that those who hear it may accept it and practice accordingly. He will
preach because of the excellence of the Teaching and out of compassion and sympathy."
-- Paraphrased from S.16:3,4
But the strongest recognition of Maha Kassapa's achievement, the highest praise
given him by the Buddha, may be found in a sutta where it is said that Maha
Kassapa could attain at will, just like the Buddha himself, the four fine-material
and the four immaterial meditative absorptions, the cessation of perception
and feeling, and could also attain the six supernormal knowledges (abhinna),
which include the supernormal powers and culminate in the attainment of Nibbana
(S.16:9). Here his powerful meditative achievements, equaling those of the Buddha,
appear as a characteristic trait of Maha Kassapa's mind. It was because of that
deep meditative calm that he could adapt himself, unperturbed, to all external
situations and live as one of few wants, materially and socially.
In his verses preserved in the "Verses of the Elders" (Theragatha)
Maha Kassapa praises again and again the peace of the jhanas (meditative absorptions).
He was one who went from abundance to abundance. In his lay life he had lived
in the abundance of wealth and harmony. As a monk he dwelt in the abundance
of jhanic experience, furthered by his former life in the Brahma-world. While
in some of the texts he appears to be very severe, this should not lead us to
believe that he was harsh by nature. When he occasionally rebuked others in
stem words, he did so for pedagogical reasons in order to help them. This we
shall see especially when we deal with his relationship to Ananda.
6. Encounters with Deities
Two meetings of Maha Kassapa with deities of lower or higher order have been
recorded. They are related here because they illustrate his independence of
spirit and his determination to keep to his austere way of living without accepting
privileges from wherever they were offered.
There was a young female deity, called Laja, who remembered that she had obtained
her present celestial happiness because in her previous human existence as a
poor woman, she had offered parched rice to the Elder Maha Kassapa with a believing
heart, uttering the aspiration: "May I be a partaker of the truth you have
seen!" On her way home, while reflecting on her offering, she was bitten
by a snake and died, and was immediately reborn in the Heaven of the Thirty-three
gods, in the midst of great splendor.
This the deity, remembered, and in her gratitude she wanted now to serve the
great Elder. Descending to earth, she swept the Elder's cell and filled the
water vessels. After she had done that for three days, the Elder saw her radiant
figure in his cell, and after questioning her, asked her to leave as he did
not wish that monks of the future, knowing of it, should disapprove of him.
His entreaties were of no avail; the deity rose into the air, filled with great
sadness. The Buddha, aware of what had happened, appeared to the deity and consoled
her by speaking of the worth of meritorious deeds and their great reward. But
he also said that it had been Kassapa's duty to practice restraint (Commentary
to Dh. 118).
In the other story it is told that Maha Kassapa, while living at the Pipphali
Cave, had entered a period of seven days' uninterrupted meditation, spending
the time in unbroken meditative posture. At the end of that period, after arising
from that meditation, he went to Rajagaha on almsround. At that time there arose
in five hundred female deities of Sakka's celestial realm the keen desire to
offer almsfood to the venerable Maha Kassapa. With. the food prepared, they
approached the Elder, asking for his favor by accepting their offering. But
he asked them to leave as he wanted to bestow his favor on the poor so that
they could benefit from their meritorious deed. As he did not yield to their
repeated entreaties, they finally left. When Sakka, king of the gods, heard
about their vain effort, a great desire arose in him as well to offer almsfood
to that great Elder. To avoid being refused, he turned himself into an old weaver.
When Maha Kassapa approached, he offered rice to him, and at the moment the
rice was accepted it turned exceedingly fragrant. Then Maha Kassapa knew who
this old weaver truly was, and he reproached Sakka: "You have done a grievous
wrong, Kosiya. By doing so, you have deprived poor people of the chance to acquire
merit. Do not do such a thing again!" -- "We too need merit, revered
Kassapa! We too are in need of it! But have I acquired merit or not by giving
alms to you through deception?" -- "You have gained merit, friend.
Now Sakka, while departing, gave voice to the following "Solemn Utterance"
(udana):
"Oh, almsgiving! Highest almsgiving!
Well bestowed on Kassapa!"
-- Comy. to Dh. 56; see Udana, 3:7
7. Relations to Pupils and Fellow Monks
One so very dedicated to the meditative life as Maha Kassapa was cannot be expected
to have been keen on accepting and training many pupils; and, in fact, the canonical
texts mention only a few pupils of his.
One of Kassapa's few recorded discourses addressed to the monks deals with the
subject of overestimating one's attainments:
"There may be a monk who declares he has attained to the highest knowledge,
that of Arahatship. Then the Master, or a disciple capable of knowing the minds
of others, examines and questions him. When they question him, that monk becomes
embarrassed and confused. The questioner now understands that the monk has made
this declaration through overrating himself out of conceit. Then, considering
the reason for it, he sees that this monk has acquired much knowledge of the
Teaching and proficiency in it, which made him declare his overestimation of
himself to be the truth. Penetrating the mind of that monk, he sees that he
is still obstructed by the five hindrances and has stopped half-way while there
is still more to do."
-- A.10:86
Apart from the few instances where Maha Kassapa is speaking to unnamed monks
or a group of monks, the texts record only his relationship to Sariputta and
Ananda.
According to the Jatakas, in former lives Sariputta was twice the son of Kassapa
(J.509,515) and twice the brother of Kassapa (J.326,488); he was once also Kassapa's
grandson (J.450) and his friend (J.525). In his verses, Kassapa tells that he
once saw thousands of Brahma-gods descend from their heaven, pay homage to Sariputta,
and praise him (Thag. 1082- 1086).
Two conversations between Maha Kassapa and Sariputta have been recorded in the
Kassapa Samyutta. On both occasions it was at evening time, after meditation,
that the venerable Sariputta went to see the venerable Maha Kassapa.
In the first text Sariputta asked: "It has been said, friend Kassapa, that
without ardor and without fear of wrongdoing, one is incapable of gaining enlightenment,
incapable of attaining Nibbana, incapable of attaining highest security, but
that with ardor and with fear of wrong-doing, one is capable of such attainments.
Now in how far is he incapable of such attainments and in how far is he capable
of them?"
"When, friend Sariputta, a monk thinks: 'If bad and unwholesome states
that have so far not arisen in me were to arise, this would bring me harm,'
and if then he does not arouse ardor and fear of wrongdoing, then he is lacking
ardor and fear of wrong doing. When he thinks: 'If bad and unwholesome states
that have arisen now in me are not abandoned, this would bring me harm,' or:
'If unarisen wholesome states were not to arise, this would bring me harm,'
or: 'If arisen wholesome states were to vanish, this would bring me harm,' if
on these occasions, too, a monk does not arouse ardor and fear of wrong-doing,
then he is lacking these qualities, and lacking them, he is incapable of attaining
enlightenment, incapable of attaining Nibbana, incapable of attaining the highest
security. But if a monk (on those four occasions for right effort) arouses ardor
and fear of wrong-doing, he is capable of attaining enlightenment, capable of
attaining Nibbana, capable of attaining the highest security"
-- S.16:2;condensed
On another occasion Sariputta asked Maha Kassapa some questions which one may
not have expected: whether the Perfect One (Tathagata) exists after death, or
does not exist, or (in some sense) both exists and does not exist, or neither
exists nor does not exist.
In each case Maha Kassapa replies that this was not declared by the Exalted
One. And when asked why not, he said: "Because it is of no benefit and
does not belong to the fundamentals of the holy life, because it does not lead
to turning away (from worldliness), nor to dispassion, cessation, (inner) peace,
direct knowledge, enlightenment, and Nibbana."
"But what, friend, did the Exalted One declare?"
"This is suffering -_ so, friend, has the Exalted One declared. This is
the origin of suffering -- the cessation of suffering -- the way to the cessation
of suffering -- so, friend, has the Exalted One declared. And why? Because it
conduces to benefit and belongs to the fundamentals of the holy life, because
it leads to turning away (from worldliness), to dispassion, cessation, (inner)
peace, direct knowledge, enlightenment, and Nibbana"
-- S. 16:12
We have no tradition as to why Sariputta posed these questions, which for an
Arahat should have been fully clear. It is, however, not impossible that this
conversation took place immediately after Kassapa's ordination and before his
attainment of Arahatship, and that Sariputta wanted to test him in that way;
or, perhaps, it was for the sake of other monks who may have been present.
The Majjhima Nikaya records a sutta (No. 32, Mahagosinga Sutta) in which Maha
Kassapa participated in a group discussion with several other eminent disciples
led by Sariputta. At the time these elders of the Order were residing in the
Gosinga Forest along with the Buddha, and on a clear moonlit night they approached
Sariputta for a discussion on the Dhamma. Sariputta declared: "Delightful
is this Gosinga Forest, it is a clear moonlit night, the sala-trees are in full
bloom, and it seems as if celestial scents are being wafted around." Then
he asked each distinguished elder in the group -- Ananda, Revata, Anuruddha,
Maha Kassapa, and Maha Moggallana -- what kind of monk could illumine that Gosinga
Forest. Maha Kassapa, like the others, replied according to his own temperament.
He declared that a monk who could illumine the Gosinga Forest would be a forest-dweller,
one who went on almsround, who wore rag-robes, who possessed only three robes,
who had few wishes, was content, aloof, not gregarious, energetic, and who would
speak in praise of each of these qualities. He would also possess virtue, concentration,
wisdom. deliverance and the knowledge and vision of deliverance, and would speak
in praise of each of these attainments.
According to tradition, Maha Kassapa also had close connections in former lives
with the venerable Ananda. Ananda had twice been his brother (J. 488,535), once
his son (J. 450), once even the murderer of his son (J. 540), and in this life
he was his pupil (Maha Vagga I, 74). The Kassapa Samyutta likewise has two conversations
between them. They concern practical questions, while those with Sariputta referred
to doctrine.
On the first occasion (related at S. 16:10) Ananda asked Kassapa whether he
would go with him to the nunnery. Kassapa, however, refused and asked Ananda
to go alone. But Ananda seemed to be keen that Kassapa should give a Dhamma
talk to the nuns, and he repeated his request twice. Kassapa finally consented
to go and gave a discourse to the nuns. But the result turned out to be quite
different from what Ananda had expected. One of the nuns, Thullatissa by name,
raised her voice to make a rather offensive remark: "How could the Revered
Kassapa presume to speak Dhamma in the presence of the Revered Ananda, the learned
sage? This is as if a needle peddler wanted to sell a needle to the needle maker."
Obviously this nun preferred the gentle preaching of Ananda to Kassapa's stern
and sometimes critical approach, which may have touched on her own weaknesses.
When Kassapa heard the nun's remarks, he asked Ananda: "How is it, friend
Ananda, am I the needle peddler and you the needle maker, or am I the needle
maker and you the needle peddler?"
Ananda replied: "Be indulgent, venerable sir. She is foolish woman.
"Beware, friend Ananda, or else the Sangha may further examine you. How
is it, friend Ananda, was it you to whom the Exalted One referred in the presence
of the Sangha when saying: 'I, O monks, can attain at will the four fine-material
and immaterial meditative absorptions, the cessation of perception and feeling,
the six supernormal knowledges; and Ananda, too, can so attain'?"
"Not so, venerable sir."
"Or was it that he said: 'Kassapa, too, can so attain'?"
From the above account we see that the venerable Maha Kassapa did not think
that Ananda's conciliatory reply was adequate, or did full justice to the situation.
Thullatissa's remarks showed her personal attachment to Ananda, who has always
been a favorite with women, and who had also given his strong support to the
founding of the Order of Nuns (Bhikkhuni Sangha). This emotional relation of
Thullatissa's to Ananda could not be put aside just by Ananda's general remark.
Hence Kassapa responded in a way which, at first glance, appears rather harsh:
"Beware, friend Ananda, or else the Sangha may further examine you!"
This was to say that Ananda should not engage himself too much in ministering
to the nuns, as on their part attachment such as that of Thullatissa's could
grow from it, and cause others to entertain doubts about him. Kassapa's reply
has therefore to be seen as the earnest advice of a taint-free Arahat to one
who had not yet reached that state. When, immediately after, Kassapa mentioned
that the Buddha had declared his own meditative attainments equal with those
of himself, and not Ananda's, this may be taken as pointing to the far different
spiritual status of the two; and it may have served as a spur to Ananda to strive
for those attainments. The nun Thullatissa, however, left the Order.
Another conversation between the venerable Maha Kassapa and Ananda arose on
the following occasion (related at S.16:11). Once the venerable Ananda went
on a walking tour in the Southern Hills, together with a large company of monks.
This was at a time when thirty mostly young monks, pupils of the venerable Ananda,
had given up the robe and had returned to the lay life. After the venerable
Ananda had ended his tour, he came to Rajagaha and went to see the venerable
Maha Kassapa. When he had saluted him and had sat down, Kassapa said this:
"What are the reasons, friend Ananda, for the sake of which the Blessed
One had said that only three monks should take their alms meal among families?"
"There are three reasons, venerable sir: it is for restraining ill-behaved
persons, for the well-being of good monks, and out of consideration for the
lay families."
"Then, friend Ananda, why do you go on tour with those young new monks
whose senses are unrestrained, who are not moderate in eating, not given to
watchfulness? It seems you behave like one trampling the corn. It seems you
destroy the faith of the families. Your following is breaking up, your new starters
are falling away. This youngster truly does not know his own measure!"
"Gray hairs are now on my head, venerable sir, and still we cannot escape
being called 'youngster' by the venerable Maha Kassapa."
But the venerable Maha Kassapa repeated again the very same words he had spoken.
This could have ended this matter, as Ananda did not deny that the reproach
was justified. He objected only to the hurtful way in which Maha Kassapa had
expressed his censure. In response to the admonition, Ananda would have tried
to keep his pupils under stricter discipline. But, again, this matter was complicated
by a nun, Thullananda, who along with Thullatissa was one of the "black
sheep" of the Bhikkhuni Order. She had heard that Ananda had been called
a "youngster" by the venerable Maha Kassapa, and full of indignation,
she voiced her protest saying that Kassapa had no right to criticize a wise
monk like Ananda, as Kassapa had formerly been an ascetic of another school.
In that way, Thullananda diverted the matter of monastic discipline into personal
detraction. Besides, she was wrong, as our earlier account has shown. (Before
meeting the Buddha, Kassapa had gone forth as an independent ascetic, not as
a follower of another school.) Thullananda soon left the Order, just as the
other wayward nun, Thullatissa, had done.
When the venerable Maha Kassapa heard Thullananda's utterance, he said to Ananda:
"Rash and thoughtless are the words spoken by Thullananda the nun. Since
I left the home life, I have had no other teacher than the Exalted One, the
Holy One, the Perfectly Enlightened One" (S.16:11).
8. After the Buddha's Parinibbana
What remains to be said about Maha Kassapa's relation to Ananda is closely connected
with his leading role in the Sangha after the passing away of the Buddha. At
the demise of the Buddha, only two of the five most prominent disciples were
present, the brothers Ananda and Anuruddha. Sariputta and Maha Moggallana had
preceded the Master in death and Maha Kassapa, with a large company of monks,
was just then wandering on the high-road from Pava to Kusinara. During that
walk he happened to step aside from the road and sat down under a tree to rest.
Just then a naked ascetic passed that way. The ascetic had with him a Mandarava
(coral tree) flower, which is said to grow only in a celestial world. When Maha
Kassapa saw this, he knew that something unusual must have happened for the
flower to be found on earth. He asked the ascetic whether he had heard any news
about his teacher, the Buddha, and the ascetic affirmed that he had, saying:
"The recluse Gotama passed into Nibbana a week ago. This Mandarava flower
I picked up from the place of cremation."
Among the monks who heard that message, only those who were Arahats like Maha
Kassapa could remain composed and calm; but the others who were still unliberated
from the passions lamented and wept: "Too soon has the Blessed One passed
into Nibbana! Too soon has the Eye of the World vanished from our sight!"
But there was one monk, Subhadda by name, who had ordained in his old age. He
addressed the other monks and said: "Enough, friends! Do not grieve, do
not lament! We are well rid of that Great Ascetic. We have been troubled by
his telling us: 'This is befitting, that is not befitting.' Now we can do what
we like, and we won't have to do what we do not like."
It is not recorded that at that time the venerable Maha Kassapa gave a reply
to those callous words. He may not have wished just then to strike a discordant
note by censuring the monk or having him disrobed as he deserved. Hence he remained
silent. But, as we shall see later, Maha Kassapa quoted that incident when he
spoke of the need for summoning a council. Now, however, he admonished his group
of monks not to lament, but to remember that impermanence is the nature of all
conditioned things. He then continued his journey to Kusinara, together with
his monks.
Until then it had not been possible to set the funeral pyre alight as the deities
present wanted to wait until the venerable Maha Kassapa came and paid his last
homage to the remains of the Master. When the venerable Maha Kassapa arrived
at the place of cremation, he walked twice around the pyre, reverently, with
clasped hands, and then, with bowed head paid his homage at the feet of the
Tathagata. When his group of monks had done likewise, the pyre, it is said,
burst into flames by itself.
Hardly had the bodily remains of the Tathagata been cremated when there arose
a conflict about the distribution of the relics among the lay folk assembled
and those who had sent messengers later. But the venerable Maha Kassapa remained
aloof in that quarrel, as did the other monks like Anuruddha and Ananda. It
was a respected brahman, Dona by name, who finally divided the relics into eight
portions and distributed them among the eight claimants. He himself took the
vessel in which the relics had been collected.
The venerable Maha Kassapa himself brought to King Ajatasattu of Magadha his
share of the relics. Having done so, he turned his thoughts to the preservation
of the Master's spiritual heritage, the Teaching (Dhamma) and the Discipline
(Vinaya).
The necessity to do so was demonstrated to him by Subhadda's challenge of the
monastic discipline, and his advocacy of moral laxity, which Maha Kassapa took
as a warning. If that attitude were to spread, it would lead to the decline
and ruin of both the Sangha and the Teaching. To prevent this at the very start,
Maha Kassapa proposed holding a council by which the Dhamma and Vinaya could
be reliably established and secured. With that suggestion, he turned to the
monks gathered at Rajagaha. The monks agreed and at their request Maha Kassapa
selected five hundred members, all but one of whom were Arahats. Ananda, however,
at that time had not yet succeeded in reaching that final attainment, but as
he excelled in remembering a large number of the Buddha's discourses, he too
was admitted to complete the five hundred members of the First Council.[11]
All other monks were to leave Rajagaha for the duration of the council.
As the first item of the council's proceedings, the texts of the monastic discipline
were recited by the venerable Upali, who was a Vinaya expert. The second item
was the codification of the Teaching laid down in the discourses. Here it was
Ananda who, on being questioned by the venerable Maha Kassapa, recited all those
texts which were later compiled in the Five Collections (nikaya) of the Sutta
Pitaka. It was an outstanding feat of memory on his part.
Finally, some special matters concerning the Sangha were discussed. Among them,
the venerable Ananda mentioned that the Buddha, shortly before his death, had
permitted the abolishment of minor rules. When Ananda was asked whether he had
inquired from the Buddha what these minor rules were, he had to admit that he
had neglected to do so.
Now various opinions about this matter were expressed in the assembly. As there
was no consensus, the venerable Maha Kassapa asked the assembly to consider
that if they were to abolish rules arbitrarily, the lay followers and the public
in general would reproach them for being in a hurry to relax discipline so soon
after the Master's death. Hence Maha Kassapa suggested that the rules should
be preserved intact without exception. And so it was decided (Culavagga, XI).
After the holding of the First Council, the high regard in which the venerable
Maha Kassapa was held grew still greater, and he was seen as the de facto head
of the Sangha. His seniority would have contributed to this, as he was then
one of the oldest living disciples.[12]
Later on, the venerable Maha Kassapa handed over the Buddha's almsbowl to Ananda,
as a symbol of continuing the faithful preservation of the Dhamma. Thus Maha
Kassapa, who had been generally recognized in the Order as the worthiest in
succession, chose on his part Ananda as being the worthiest after him.
There is no report in the Pali literature about the time and circumstances of
his death.
9. The Verses of Maha Kassapa
In the canonical "Verses of the Elders" (Theragatha), forty verses
(1051-1091) are ascribed to the venerable Maha Kassapa. These stanzas mirror
some of the great Elder's characteristic qualities and virtues: his austere
habits and his contentedness; his strictness towards himself and brother monks;
his independent spirit and his self-reliance; his love of solitude, shunning
the crowds; his dedication to the practice of meditation and the peace of the
jhanas. These verses also show what does not appear in the prose texts: his
sensitivity to the beauty of nature that surrounded him.
Here only a selection of the stanzas is given, which may be read in full in
the translations by C.A.F. Rhys Davids and K.R. Norman.[13]
An exhortation to the monks to practice contentment with regard to the four
basic requisites of a monk's life.[14]
Down from my mountain-lodge I came one day
And made my round for alms about the streets.
A leper there I saw eating his meal
And courteously I halted at his side. (1054)
He with his hand all leprous and diseased
Put in my bowl a morsel; as he threw,
A finger broke off and fell into my food. (1055)
At a wall nearby I ate my share,
Not at the time nor after felt disgust. (1056)
For only he who takes as they come
The scraps of food, cow's urine for medicine,
Lodging beneath a tree, the patchwork robe,
Truly is a man contented everywhere.[15] (1057)
When Maha Kassapa was asked why, at his advanced age, he still climbed daily
up and down the rock, he replied:
While some are very wearied as they climb the rocks,
An heir of the Buddha, mindful, self-possessed,
By force of the spirit fortified,[16]
Does Kassapa ascend the mountain bow. (1058)
Returning from the daily round for alms,
He mounts again the rock and sits
In meditation rapt, not clinging anywhere,
For far from him has he put fear and dread. (1059)
Returning from his daily round for alms,
He mounts again the rock and sits
In meditation rapt, not clinging anywhere,
For he among those that burn is cool and still. (1060)
Returning from his daily round for alms,
He mounts again the rock and sits
In meditation rapt, not clinging anywhere,
His task is done, from cankers he is free. (1061)
People asked again why the venerable Maha Kassapa, at his age, wishes to live
in forests and mountains. Does he not like monasteries such as the Veluvana
Vihara and others?
These regions are delightful to my heart
When the Kareri creeper spreads its flower wreaths,
When sound the trumpet-calls of elephants.
These rocky heights delight my heart. (1062)
These rocks with hue of dark-blue clouds
Where streams are flowing, cool and crystal-clear,
With glow-worms covered (shining bright),
These rocky heights delight my heart. (1063)
Like towering peaks of dark-blue clouds,
Like splendid edifices are these rocks,
Where the birds' sweet voices fill the air,
These rocky heights delight my heart. (1064)
With glades refreshed by (cooling) rain,
Resounding with the calls of crested birds,
The cliffs resorted to by seers,
These rocky heights delight my heart. (1065)
Here is enough for me who, resolute,
Desires to meditate (in solitude).
Here is enough for me, a monk determined,
Who seeks to dwell in the highest goal's attainment.[17] (1066)
Here is enough for me who, resolute,
Desires to live in happy ease (and free).
Here is enough for me who is on effort bent,
(Devoted to the practice) as a monk determined. (1064)
Like dark-blue blooms of flax they are,
Like autumn sky with dark-blue clouds,
With flocks of many kinds of birds,
These rocky heights delight my heart. (1068)
No crowds of lay folk have these rocks,
But visited by herds of deer.
With flocks of many kinds of birds,
These rocky heights delight my heart. (1069)
Wide gorges are there where clear water flows,
Haunted by monkeys and by deer,
With mossy carpets covered, moist,
These rocky heights delight my heart. (1700)
No music with five instruments
Can gladden me so much
As when, with mind collected well,
Right insight into Dhamma dawns. (1071)
In the following verses the venerable Maha Kassapa voices his own "Lion
Roar."
In the whole field of the Buddha's following,
Except for the mighty Master himself,
I stand the foremost in ascetic ways;
No one practices them so far as I. (1087)
The Master has been served by me,
And all the Buddha's teaching has been done.
Low have I laid the heavy load I bore,
Cause for rebirth is found in me no more. (1088)
Gotama the immeasurable does not cling
To robe, to food or place of lodging.
Like spotless lotus blossom he is free from taints,
Bent on renunciation he transcends the three worlds. (1089)
The four foundations of mindfulness are his neck;
The great Seer has faith and confidence for hands;
Above, his brow is perfect wisdom; nobly wise,
He ever wanders with all desire quenched. (1090)
Notes
1. He had in common with the Buddha the attainment of the eight meditative absorptions
and the six supernormal knowledges (abhinna), which include Arahatship.
2. According to the Gopaka-Moggallana Sutta (M.108), the ten qualities of a
monk that inspire confidence (pasadaniya-dhamma) are: he is (1) virtuous, (2)
learned, (3) content with his requisites, (4) can easily obtain the four jhanas;
he possesses (5) the supernormal powers, (6) the divine ear, (7) penetration
of the mind of others, (8) remembrance of former lives, (9) the divine eye,
(10) destruction of taints, i.e., Arahatship.
3. This account of Maha Kassapa's early life is taken from the commentary to
the Samyutta Nikaya.
4. It should be noted that the reply of the laborers does not fully accord with
the Buddhist understanding of kamma. According to the Buddha kamma is constituted
by volition, and where volition to take life is absent there is neither the
kamma of taking life nor moral responsibility for the death of those who die
through actions outside one's sphere of volitional control.
5. Lit.: 100,000 kalpas.
6. Bhikkhuni Vibh., Sanghadisesa l; Pacittiya 10, 12, 13.
7. Bhikkhuni Vibh., Pacittiya 33.
8. Bhikkhuni Vibh., Pacittiya 35.
9. The Commentary speaks here of the Buddha's aura and also says that the thirty-two
"Marks of a Great Man" had become visible to Kassapa.
10. See Nyanatiloka, Buddhist Dictionary, q.v. dhutanga.
11. Determined not to attend the meeting as a mere disciple in training (sekha),
Ananda made a dedicated effort in meditation the night before the council convened.
Just as dawn was approaching, his mind was liberated from all taints, and he
attended the meeting as an Arahat.
12. The commentaries say that Maha Kassapa was 120 years old at the time of
the First Council, but as this chronology would mean that he was forty years
older than the Buddha and thus already an old man of at least seventy-five when
he met the Master, such a statement is hardly acceptable.
13. Both published by the Pali Text Society, London. The renderings to follow
are partly those of Mrs. Rhys Davids, partly adaptations or re-translations
by the author.
14. The sentences introducing sections of the verses are derived from the old
commentary.
15. Lit: "a man of the four directions"; that is, he is satisfied
with conditions he finds wherever he lives.
16. Lit.: "supported by his supernormal powers."
17. Alam me atthakamassa; lit. "enough for me who desires the goal."
But as Maha Kassapa had already arrived at the goal of Arahatship, our free
rendering is justified. Alternative rendering: "Who desires his purpose."
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Revised: Sun 16 September 2001