The Sangha and the Buddhist Path MBI 104
Lesson 6
Upali, Ananda, and Maha Kassyapa
Since at the best of times human creatures are prone to honest error in their beliefs and in their recollections, in important texts it is always best to know who the writer is and what his temperament is. In this manner, one can see with greater penetration what is being suggested and what the particular coloration presented is.
Therefore, at this point, it might well be time to focus upon Upali, Ananda
and Maha Kassyapa, for it was Maha Kassyapa who initiated the council
and controlled the running of it, Ananda who was the essential figure as
far as the recording of the Dharma was concerned, and Upali who was
essential in formally drawing up the Vinaya rules.
The sutras and the vinaya rules were divided and categorized after seven
months of rigorous discipline within the council, in which final renditions
were assigned to specific elders and their pupils to commit to memory,
to be recited daily and crosschecked for error until rendition was perfect.
The Dharma and the rules were then passed on to succeeding pupils and
retained their form and purity, perhaps until they were converted into
written text.
It was through the dedication and effort of these three men that both the
dharma and the record of the rules developed in the last twenty-five years
of Buddha’s life are known today.
Lesson 6 Upali
Upali was born into the Sudra caste, so he was virtually a slave. As a Sudra, he had to kneel and step aside in the presence of either a Brahmin or a Ksatriya. He could not look directly at them, otherwise he might be blinded by the offended Brahmin or Ksatri. If he argued out of turn, his tongue might well be cut off.
Outcasts received no formal education, but Upali learned the skill of hair cutting to support himself. Upali was highly sensitive, of confused personality, but attentive, and actually enjoyed serving. He was, therefore, excellent in his profession. With the help of his parents, he secured a post as a barber to the Sakya princes. Prince Bhaddiya and Prince Aniruddha frequently had their hair cut by Upali.
There are various accounts of his joining the order. Here we present two different conflicting accounts. Pay attention to them and consider them carefully.
Account 1
Three years after Buddha attained Awakening, he returned to his hometown, Kapilavatthu. It was once more time for Buddha to have his head shaved, and his disciples, without second thought, chose Upali. At this time, Upali was twenty years old. Naturally, Upali was overwhelmed by the unexpected honor. However, he hesitated to accept, as he knew that Buddha was the Great Awakened One, so he asked his mother’s advice.
His mother comforted him and told him that Buddha was benevolent and that he would not despise a person of the lowest caste. However, Upali was still afraid of going, despite his mother's assurance, so she decided to accompany him.
The next day, Upali, in the company of his mother, began cutting Buddha’s hair. After a while, his mother knelt before Buddha and asked, "Lord Buddha, what do you think of his skill?"
"He bows too low," replied Buddha.
Upali straightened his back when he heard this, and it is said that he attained the first stage of meditation.
After a while, his mother knelt down and asked, “Lord Buddha, what do you think now?"
"His body seems to be too straight," replied Buddha.
When Upali heard this, he directed his attention to his body and it is said that he attained the second stage of meditation.
After a while, his mother asked Buddha again, "Lord Buddha, what do you think of his skill now?"
"He breathes in too heavily," replied Buddha.
When Upali heard this, he concentrated his mind on his in-breath and it is said that he then attained the third stage of meditation.
His mother asked Buddha again, "What do you think now?"
"He breathes out too fast," replied Buddha.
Upali, now mindful of his out-breath, did not know that he was holding a razor. It is said that he then attained the fourth stage of meditation.
On the instance, Buddha asked the brethren to prop up Upali so that he would not fall down.
In this first account, we learn that Upali was very attentive to his work. He was strict with himself, could listen to criticism with an open mind and was pre-eminent among those who knew the disciplinary rules by heart.
Account 2
After Buddha left his hometown, many princes decided to enter the order after hearing his preaching, among them Prince Bhaddiya, Prince Ananda, Prince Aniruddha and four other princes.
These princes took Upali along with them so that he could give them the tonsure. But while giving the tonsure to Prince Bhaddiya, Upali began shedding tears, thereby annoying Aniruddha, who said, "You ought to be pleased to see us entering the order. Why are you crying?"
Upali replied, "Prince Aniruddha, pardon me for being impolite. Prince Bhaddiya has been so kind to me that I just simply could not bear to leave him."
Aniruddha, then feeling pity for Upali, said to the other princes, “Dear brothers, Upali has been serving us for years. As he has been very diligent and honest, we should help him. Here is a woolen blanket, throw all your jewelry on it. We don’t need these worldly things anymore." All the princes then gave Upali their jewelry and told him to return to Kapilavatthu. Then they left to see Buddha, leaving Upali behind.
Upali started to return to Kapilavatthu, but on second thought, he knew that the imperial families would kill him, as he had not informed them of the princes' decision to renounce the world. “Moreover,” he thought, “if even noble princes are willing to forgo worldly pleasures, a humble person like me should not remain in worldly life. I too must enter the order." Hence he hung all the jewelry and clothes on a tree and set forth in the direction where Buddha dwelled.
However, when he thought of his lowly background, he stopped, sat on the roadside and began to weep. Suddenly, he heard someone asking him, “Why are you so sad?"
Upali raised his eyes and saw Sariputra. He wiped his eyes and knelt before him.
"Venerable Sir, you are the chief disciple of Lord Buddha. I heard your name when you accompanied Buddha to the palace. May I ask you, can an outcaste like me enter the order?"
"What is your name?" asked Sariputra.
"My name is Upali."
“Come with me, Upali,” Sariputra said, whereupon Upali followed Sariputra and went to see Buddha.
Buddha gave Upali the tonsure and said to him, "You have a good nature and you will be able to propagate my teachings in the future. Prince Bhaddiya and the other princes have requested to be ordained before you, but I want them to practice meditation for seven days until they forget their noble status. Then I will then give them the tonsure."
Seven days later, Buddha called for the seven princes to come out and meet the brethren. The princes were surprised to see Upali and did not know how to address him.
Buddha said, "I have ordained Upali before all of you, hence all of you must pay obeisance to him." Then all seven princes paid obeisance to Upali. Upali, deeply moved by Buddha’s kindness, made a respectful obeisance to him. He then entered the order.
With diligence, Upali observed every unstated rule and was pre-eminent among those who knew the disciplinary norms by heart, as his memory was excellent and his interest high. His constant attention to the rules must have seemed to many like an obsession.
At one point, while Upali was expounding Buddha’s teachings, the brethren shut their door against him.
Buddha, on hearing of such incidents, cast his words of steel against them. “How ignorant you are. Besides the observer of precepts, who else deserves to be respected? Precept is the foundation of Truth. Showing no respect for the brethren who observe the precepts means you are violating the Truth."
In this second account, we see a most important point. The rules were unformalized but known. However, they were not followed and accepted by all.
This account shows Upali as not necessarily intelligent, but with a prodigious memory. His respect and admiration for Buddha and the dharma were exceptional. His original temperament as a sensitive, but confused person had taken its direction and the Sangha, as his new nest, was idealistically perfect.
Lesson 6 Ananda
Venerable Ananda was the son of King Suddhodana's younger brother and therefore, a cousin of Buddha. He entered the order of monks during the second year of Buddha's ministry and attained the first stage of sainthood (sotapanna) not after listening to Buddha, but after hearing the sermon given by Venerable Punna Mantaniputta.
Buddha had had no regular attendant during the first twenty years of his ministry, which corresponds to the period when he predicated the great sutras and in which there were no formalized vinaya rules. Several monks attended him, accompanied him on alms rounds and carried his extra robes and bowl.
The monks who served him were Nagasamala, Nagita, Upavana, Sunakhatta, Cunda, Sagata, Radha and Meghiya. These monks did not always obey Buddha's instructions, and yet they were only given reprimands. The suggestion is that there were many monks within the Sangha during those twenty years who had not reached the Sotipatti stage, showing that same ego inclination as those who had closed their minds to Upali.
One day, at the Jetavana Monastery in Savatthi, Buddha reflected on the matter and declared, "Now I am old, Bhikkhus (55). When I say, 'Let us go this way,' some of you go the other way; some drop my bowl and robe on the ground. Choose one disciple to attend always on me."
The Venerable Sariputta and Moggallana both volunteered their services, but Buddha clearly considered them too valuable as leaders and teachers in the community. The offers of other disciples were also turned down. The Venerable Ananda was silent, probably undecided whether to offer or not. Some of the monks urged him to apply for the post, but Buddha declared, “It is not necessary for Ananda to be induced by others. He will serve me of his own accord."
Venerable Ananda then rose and agreed to serve Buddha regularly, subject to eight conditions:
1. He should not be given the robes received by Buddha.
2. He should not be given the food received by Buddha.
3. He should not sleep in the Fragrant Chamber of Buddha.
4. He should not be asked to go with Buddha to accept alms on invitation.
5. Buddha should consent to invitations received by him.
6. Buddha should give him permission to introduce visitors who come from afar to see Buddha.
7. He should be allowed to consult Buddha whenever he had any doubts to clarify.
8. Buddha should repeat to him the discourses preached in his absence.
After Buddha consented to these eight conditions, Venerable Ananda became Buddha’s regular attendant and remained with Buddha for the rest of Buddha’s life. Thus in these twenty five years as a close attendant, he was in a perfect position to note and understand all the Sutras and their subtleties presented by Buddha, together with all that he had previously committed to memory.
He was acknowledged by almost all the other monks as learned, mindful, well-behaved and determined. His sensitivity, good humor and affability were great and as his confused temperament now had direction and meaning, he was admired and respected.
Buddha himself praised Ananda in the Agutarra Nikaya saying:
36. "Bhikkhus, the Blessed Ones, Arahats, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened Ones of times to come.
37. "Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers.
38. "In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four? If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.
39. "In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four? If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. So it is also when a company of Brahmans, of householders, or of ascetics goes to see a universal monarch.
40. "And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities."
Because of these qualities, Ananda’s dharma presentations were never rejected by the disciples, while Upali’s rules were. In this context, Maha Kassapya’s later condemnation of Ananda appears to be even more surprising.
It is also recorded here that Ananda lived one hundred and twenty years and survived Maha Kassyapa. After Ananda attained the state of Arahat, his status changed to such an extent, that when Maha Kassyapa died thirty years later, the reigns of the Sangha were passed to him. The world is indeed full of surprises, is it not?
When Buddha died, there were two of the “old guard” Arahats left alive who were essential to the council,-- Ananda, who was completely versed in the Sutras, and Upali, who was completely versed in the Vinaya.
But there were also two other great and worthy disciples living at the time of the council. Neither one assumed important administrative status, but they were sublime disciples of Buddha. One was Subhuti, who was the foremost in having attained “emptiness”, perhaps not fully appreciated at that time. The other was Aniruddha, the Sakya prince who was ordained during Buddha’s stay outside his home town with the other six Sakya princes and Upali.
Aniruddha was foremost, next to Buddha, in his dharma teaching, for although Maha Kassyapa had the knowledge, his lion’s roar was too much for many to take.
Aniruddha was among the seven Sakya princes who joined Buddha as Arahats.
after Rahula, just seven years old, had followed Buddha, his father, into homelessness, and Ananda and Upali had become members of the Sangha.
It may seem a romantic legendary notion that seven princes would choose to join the Sangha, but when Buddha was staying in the Sakya kingdom, it had become almost an obligation for each of the Sakya clans to send someone to become Buddha’s follower.
Aniruddha, along with Ananda, became an eminent “sutra father” of the order, Ananda for his memory of the sutras and Aniruddha for his ability to transmit them. These eminent arahats worked and taught under Sariputta and Maha Moggallana, Buddha’s exemplary chief disciples, who were now deceased at the time of the first council called by Pipphali, Maha Kassyapa.
Howeveer, it was Pipphali Maha Kassyapa who held sway in the Sangha as he was highly respected by Buddha and was of stronger character than the above mentioned surviving elders. It was he who assumed the responsibility for calling the council.
One must remember that Maha Kassyapa was not the leader of the Sangha. There was no one named as such, expressly by Buddha’s order, for Buddha declared that it was only the Dharma that should take his place.
Shortly before passing away, 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" (Digha Nikaya.16).
Lesson 6 Maha Kassyapa
Maha Kassyapa, perhaps due to his great adherence to rules and restraint or because of his advanced age,-- he was older than Buddha,-- was revered and respected by the sangha and possessed the qualities that claimed and inspired their confidence. He like, Sariputta and Maha Moggallana, also descended from the Brahman caste.
Maha Kassyapa (Pipphali), son of the Brahman, Kapila, and his wife, Sumanadevi, was born in the Magadha country, in the village of Mahatittha. His father owned sixteen villages, over which he ruled like a king. When Pipphali was young, like many of the other great disciples, he lived in luxury. Like most who entered the order, he had a great disgust of worldly things and he had no wish to be wed.
Finally, after great pressure, and after finding a woman who met his rigorous conditions, he married a Sagala girl, Bhadda Kapilani. Coincidently, Bhadda also did not wish to marry, as it was her wish too, to live a religious life as a female ascetic. So Bhadda was taken to Magadha and the young couple was married, maintaining, however, a life of celibacy.
When Pipphali’s parents died, legend tells us, he was inspecting the fields, when a new vision came upon him. He perceived that when his people plowed, many birds gathered and eagerly picked the worms from the furrows. He saw himself as responsible karmically for the death of these sentient creatures and was struck by the idea that his wealth came from death. He then decided that this was indeed the time to take up the homeless life and go forth as an ascetic.
At about the same time, his wife had a similar experience. She saw that birds ate the insects drawn to the sesame seeds that she had set out to dry and saw her karmic responsibility which henceforth would prevail if she continued.
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, granting freedom to our serfs.”
Bhadda’a road led her eventually to Savatthi where she listened to Buddha's discourses at the Jetavana monastery, which had already been established, although a Bhikkhuni Sangha did not yet exist at that time. She then took up residence as a non-Buddhist female ascetic, not far from the Jetavana. There she lived for five years until she could obtain ordination as a bhikkhuni.
It is perhaps not extraordinary that she devoted herself to the education of the younger nuns and their instruction in monastic discipline (Vinaya).
Two years later, while traveling upon the road between Rajagaha and Nalanda, Maha Kassyapa encountered Buddha sitting by the wayside. Kassyapa, paying homage, fell at Buddha’s feet and, having declared himself a disciple, listened to the following three exhortations:
“You should train yourself thus, Kassyapa: '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."
As they then walked together towards Rajagaha, Buddha decided to rest and went off the road to the root of a tree. Maha Kassyapa then folded his robe fourfold and requested Buddha to sit comfortably upon it. Buddha did so commenting upon its softness, thereupon Kassyapa offered his robe to Buddha.
Buddha replied , "But, Kassyapa, can you wear these hempen, worn-out rag-robes of mine?" Full of joy, Kassyapa said: "Certainly, Lord, I can wear the Blessed One's rough and worn-out rag-robes."
Thus they exchanged robes. One may ask why Buddha would change robes with Kassyapa, however, when one realizes that fine robes, rough robes, soft robes, textured robes, ragged robes or perfect robes were of no consequence to Buddha, being only categories, the exchange becomes logical, but also quite spontaneous and meaningless.
Seven days after his ordination, Kassyapa attained Arahatship. He declared to Ananda at one moment, “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" (Samyutta Nikaya XVI 11).
Though Buddha had highly praised Kassyapa's ability as an exponent of the Dhamma, we can see Kassyapa’s aversive nature touching his life. On one occasion, he hesitated to instruct some monks because he found that those particular young monks were unresponsive to his admonitions. (Samyutta Nikaya XVI 6).
On a second occasion too, Kassyapa 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 and who lacked energy and understanding as to the good.
(This was a general statement about a certain section of the monks, without reference to individuals.)
Of these monks, Kassyapa 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) (Samyutta Nikaya XVI 16:7).
Also on a third occasion, Buddha asked Kassyapa to instruct the monks, and Kassyapa expressed his reluctance for the same reason as before. It seems that this time, too, Buddha did not urge Kassyapa to change his mind. In the following excerpt, Buddha himself speaks of the reasons for their conduct, giving us great insight into the state of the Sangha at that time, after the raising of the first monastery.
"Formerly, Kassyapa, 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, Kassyapa, 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." Samyutta Nikaya XVI 16:8
Decline of the Dharma
On another occasion, Kassyapa asked 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?" Buddha replied:
"So it happens, Kassyapa, 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, Kassyapa, 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 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." Samyutta Nikaya XVI 16:13
It should be noted that according to this text, 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 Kassyapa Samyutta deal chiefly with Maha Kassyapa's austere way of life, which was highly praised and commended by Buddha.
But on one occasion Buddha reminded Kassyapa that he had now grown old, and that he must find his coarse, worn-out rag-robes irksome to use. Therefore, Buddha suggested, he should now wear robes offered by householders, accept also their invitations for alms offerings, and live near him. But Kassyapa disagreed, with respect.
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then Ven. Maha Kassyapa went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, "You are now old, Kassyapa. Your robes made of cast-off hemp rags are heavy for you. So wear robes donated by householders, eat invitational meals, and live close by me."
"Lord, for a long time I have lived in the wilderness and have extolled living in the wilderness. I have been an almsgoer and have extolled being an almsgoer. I have worn cast off rags and have extolled wearing cast off rags. I have worn only one set of the triple robe and have extolled wearing only one set of the triple robe. I have been modest and have extolled being modest. I have been content and have extolled being content. I have been reclusive and have extolled being reclusive. I have been unentangled and have extolled being unentangled. I have kept my persistence aroused and have extolled having persistence aroused."
"But, Kassyapa, what compelling reason do you see that you for a long time have lived in the wilderness and have extolled living in the wilderness...that you have kept your persistence aroused and have extolled having persistence aroused?"
"Lord, I see two compelling reasons that for a long time I have lived in the wilderness and have extolled living in the wilderness...that I have kept my persistence aroused and have extolled having persistence aroused: seeing a pleasant abiding for myself in the here and now, and feeling sympathy for later generations.
“Perhaps later generations will take it as an example: ‘It seems that the disciples of the Awakened One and those who awakened after him lived for a long time in the wilderness and extolled living in the wilderness; were almsgoers and extolled being almsgoers; wore cast off rags and extolled wearing cast off rags; wore only one set of the triple robe and extolled wearing only one set of the triple robe; were modest and extolled being modest; were content and extolled being content; were reclusive and extolled being reclusive; were unentangled and extolled being unentangled; kept their persistence aroused and extolled having persistence aroused.’"
"Good, Kassyapa. Very good. It seems that you are one who practices for the happiness of many, out of compassion for the world, for the welfare, benefit, & happiness of beings human & divine. So continue wearing your robes of cast off hemp cloth, go for alms, and live in the wilderness."
Samyutta Nikaya XVI 1
"This, our Kassyapa," said 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 Kassyapa, or by one who equals him, I will exhort you, monks. Thus admonished, you should practice in the same way"
Kassyapa indeed then became a true forest dweller, a strict observer of the austerity practices. He did not join Sariputra and Maha Mogallana in teaching, but rather earnestly cultivated the ascetic practices. These practices were optional for monks, as they were very demanding:
One must dwell under the open sky; eat only alms food; stay no more than three days in one place; take one meal a day; accept alms food from everyone, without preference; possess only three robes; mediate at the foot of a tree or in the open air; wear only rag robes; and live and meditate in burial grounds.
Do you see here the similarity to the great Siddhas?
Maha Kassyapa lived as an austere monk even in his old age. Once, before his death, Buddha held an assembly in the hall and asked Maha Kassyapa to sit with him. Maha Kassyapa prostrated himself before Buddha and said, "Lord Buddha, I am not your chief disciple and hence I am not qualified to sit with you."
Buddha then described to the order the boundless virtue of Maha Kassyapa and added that even without the His help, Maha Kassyapa had sought his own awakening and attained the stage of Pratyeka Arahant.
Buddha advised Maha Kassyapa to stop the austerities practices, but Maha Kassyapa replied that he was not as able as Sariputra, Maha Mollagana and Purna in teaching, but would propagate the Dharma by example and virtue.
He considered that his practice and his austerity, showing ability for tolerance and a spirit of devotion to the Dharma, would exert a subtle influence on people's thinking and would indirectly help them.
Buddha also mentioned that Kassyapa was likewise exemplary in his relation to the laity. When going among the families on his alms round or on invitation, he did not think wishfully that people might give amply and give things of quality, that they might give quickly and respectfully. He had no such thoughts, but remained detached like the moon that sheds its mild light from a distance.
Samyutta Nikaya Vxi 3-4
"Take pattern by the moon, O priests, when ye go a-begging. Hold aloof, O priests, both in body and in mind, never weary your welcome, nor be impudent to your benefactors.
"Just as a man, O priests, would regard a dilapidated well, or a rugged mountain, or a river difficult to ford, and hold aloof both in body and in mind, in exactly the same way, o priests, take pattern by the moon when ye go a-begging, hold aloof both in body and in mind, never weary your welcome, nor be impudent to your benefactors.
"Kassyapa, O priests, takes pattern by the moon when he goes a-begging. He holds aloof both in body and in mind, never wearies his welcome, nor is impudent to his benefactors.
"What do you say to this, O priests? What sort of a priest is worthy to go a-begging?"
"Reverend Sir, our beliefs derive from The Blessed One, have The Blessed One for their guide and their authority. Pray, Reverend Sir, let the answer to this find expression in the mouth of The Blessed One. Anything the priests hear from The Blessed One will be kept in mind."
Then The Blessed One waved his hand in the air: "Just as my hand, O priests, is not caught, nor seized, nor held fast by the air, in exactly the same way, O priests, when the mind of a priest who goes a-begging is not caught, nor seized, nor held fast, and when, willing that they should gain who wish for gain, and that they should acquire merit who wish to acquire merit, he is as delighted and pleased with the gains of others as with his own, such a priest, O priests, is worthy to go a-begging.
"The mind of Kassyapa, O priests, when he goes a-begging is not caught, nor seized, nor held fast, and willing that they should gain who wish for gain, and that they should acquire merit who wish to acquire merit, he is as delighted and pleased with the gains of others as with his own.”
Here, his powerful meditative achievements, equaling those of Buddha, appear as a characteristic trait of Maha Kassyapa'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 Kassyapa 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 with stern 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.
Those dedicated to the meditative life, like Maha Kassyapa and Subhutti, had not much time to accept and train new adepts. One of Kassyapa's few recorded discourses addressed to the monks deals with the subject of overestimating one's attainments. Clearly that trait was as apparent in his day as it is today, and for precisely the same reason,-- an understanding of the words without having penetrated the essence in practice.
"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." Agutarra Nikaya 10:86
The Mahagosinga Sutra of the Majjhima Nikaya records that Maha Kassyapa participated in a group discussion with several other eminent disciples led by Sariputta. At this time, these elders of the order were residing in the Gosinga Forest along with Buddha. 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 Kassyapa, and Maha Moggallana -- what kind of monk could illumine that Gosinga Forest.
This is a penetrating and abstract question that shows Subbhuti’s nature as being one of natural intelligence and having a profound sense of unity.
Maha Kassyapa, 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 almsrounds, 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.
Relations between Kassyapa and Ananda
On one occasion, reported in the S. 16:10, Ananda asked Kassyapa whether he would go with him to the nunnery. Kassyapa refused and asked Ananda to go alone. But Ananda seemed to be keen that Kassyapa should give a Dhamma talk to the nuns, so he repeated his request twice. Kassyapa finally agreed 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, Thull-atissa, asked with condemnation and some arrogance, without the respect that one might expect, "How could the Revered Kassyapa 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."
This was a pointed and unnecessary remark, but underlines the temperament of Kassyapa, which was direct and without the subtle smoothness of Ananda’s sensitivity.
When Kassyapa 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 a foolish woman.
It was a kind remark from Ananda, laced with understanding for the nun, but Kassyapa’s response was sharp towards Ananda, as if he were responsible, and brings to into focus a comparison of his own attributes with those of Ananda, which also seems inappropriate.
"Beware, friend Ananda, or else the Sangha may further examine you. 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: 'Kassyapa, too, can so attain'?"
It may be that Kassyapa considered that Ananda did not rebuke the nun sufficiently, but his remark appears uncalled for. One must also take into account that Ananda’s sensitivity had always been attractive to women, and that because he had always supported the starting of the female Sangha, he was respected by the nuns for this reason as well.
Was Kassyapa's reply really earnest advice from a taint-free Arahat to one who had not yet reached that state?
Another conversation between the venerable Maha Kassyapa and Ananda is related in the Samyutta Nikaya 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 Kassyapa. When Ananda had saluted him and had sat down, Kassyapa 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!"
Ananda replied:
"Gray hairs are now on my head, venerable sir, and still we cannot escape being called 'youngster' by the venerable Maha Kassyapa."
Maha Kassyapa repeated again the very same words he had spoken.
Ananda clearly objected to Kassyapa’s harsh manner, but the situation was made worse when another nun, Thulla-nanda, heard he had been called a "youngster" by the venerable Maha Kassyapa. Full of indignation, she voiced her protest saying that Kassyapa had no right to criticize a wise monk like Ananda, as Kassyapa had formerly been an ascetic of another school, which was, of course incorrect. (S.16:11).
What it is interesting to note here is that the three central characters of this stage were of three different temperaments.
Upali was of humble birth and culture, but although he was humble, he was probably of a basic greedy nature before Awakening, and dominated by his mother. His discriminating nature and love of details made him perfect for the task of compiling the Vinyana.
Ananda, clearly of confused personally originally but cultured and educated, was able to serve Buddha to perfection. It was for him both a pleasure and a natural thing to memorize all that Buddha said. We might easily mistake this for a form of worship, but it was far removed from that. Ananda assumed his natural place and played out that role to perfection, prepared to make any sacrifice for his lord.
Kassyapa, clearly of aversive temperament, born to lead, developed into a natural person of passion for the dharma after he left his Identity behind. His aversion to the unworthy, and his basic character still showed through after he became an arahat, since the aversive temperament always adheres to what it believes to be correct.
What then does this team of great theras show us here? First and foremost that all temperament types can effectively work together, even under extreme conditions after Awakening, But even more important is the revelation that the Awakening does not destroy the basic characteristics of human nature which are: Discrimination (Upali), Sensitivity (Ananda) and natural Intelligence (Maha-Kassyapa).
Exercise 6
Buddha declared, "These are the five (factors leading to the destruction of Buddha Dharma): it is the lack of respect and regard for 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."
Comment upon the state of the world relative to this statement and, if you are a Buddha Dharma follower, how you relate to this comment.