佛本行集經

Chapter 47: THE CAUSES AND CONDITIONS OF MAHĀKĀŚYAPA

(Part 2)

One day, while Bhadrā was asleep, her husband rose and practiced walking meditation. Just then, a black snake was about to crawl past. As she slept soundly, one of her arms hung over the side of the bed. Seeing the snake approach her arm, Pippalāyana thought, “I fear that this venomous snake may bite her hand.” He therefore wrapped his own hand in his robe, took Bhadrā’s arm, and placed it upon the bed. Because her arm had been touched, Bhadrā awoke at once. Alarmed and distressed, she became suspicious and unhappy, and asked Pippalāyana:

“Good and noble son, formerly you made this firm vow to me: ‘I have no desire to enjoy the five sensual pleasures; I wish only to cultivate the pure conduct.’ Why, then, has such a thought arisen in you today?”

Pippalāyana replied:

“It is indeed so! My mind has no desire for sensual passion.”

Bhadrā asked again:

“If the noble son has no desire for sensual passion, why did you take hold of my hand today?”

Pippalāyana then related the truth of what had happened:

“Just now a black snake crawled past this place. I saw your hand hanging below the bed. Fearing that the snake might spit venom or bite your hand, I wrapped my hand in my robe and only then took your hand and placed it upon the bed. I truly had no intention of touching you.”

Thus the two took turns sleeping and practicing walking meditation. For twelve years they lived in the same room and slept upon the same bed without touching one another. After some time, Pippalāyana’s parents died. Because the family estate was vast and had to be administered, Pippalāyana personally supervised the fields, gardens, and other affairs outside, while Bhadrā managed all the property and work within the household.

One day, Pippalāyana said to Bhadrā:

“Good and worthy one, tell the servants to press the black sesame seeds. I wish to obtain oil for the oxen to drink.”

Bhadrā replied:

“I shall do exactly as the young master commands and dare not disobey.” Having heard his instruction, she summoned the female servants and told them, “Sisters, quickly press the black sesame seeds for oil, for the noble son wishes to give this oil to the oxen to drink.”

When the servants heard Bhadrā’s instruction, they spread the black sesame seeds in the sun and saw hundreds of thousands of tiny worms writhing among them. Seeing this, they discussed the matter among themselves:

“We shall incur immeasurable wrongdoing.”

Some said:

“As I understand it, we ourselves will incur no wrongdoing today. The wrongdoing belongs to Bhadrā, for it was she who ordered us to do this.”

When Bhadrā heard the servants speaking in this way, she told them:

“If you know that such wrongdoing would be committed, you sisters must not press the oil.”

She then ordered them to gather up and store the black sesame seeds. Returning to her room, she closed the door and sat silently with her head bowed, sorrowful and ill at ease.

When Pippalāyana went to inspect the fields, he saw the beings in the countryside undergoing immeasurable kinds of suffering. He saw the toil of the plowing oxen, continually driven onward by the farmers without even a moment’s rest. Seeing this, anguish arose in his mind. Bowing his head, he remained silent and thought, “Alas! All beings undergo such suffering!”

Pippalāyana then returned home, deeply grieved. With a sorrowful countenance, he sat with his head bowed in thought. Seeing her husband sitting sorrowfully with his head bowed in contemplation, Bhadrā approached him and said:

“Noble son, why are you sitting today with your head bowed, sorrowful and unhappy at heart? Could you be thinking, ‘I told Bhadrā to have the oil pressed, but she did not obey me and have it pressed,’ and therefore you are displeased?”

Pippalāyana said:

“Good and worthy one, that is not the reason I sit with my head bowed and my heart unhappy. Good woman, early this morning I left the house to inspect the cultivation. I saw beings moving to and fro, continually undergoing suffering. I also saw the plowing oxen never granted even a moment’s rest. Having seen this, I thought, ‘Alas! Alas! All beings undergo every kind of suffering.’ Therefore I sit with my head bowed, unhappy at heart.”

Bhadrā then said to her husband:

“Good and noble son, today I too have seen something exceedingly painful.”

Her husband asked:

“Good and worthy one, what suffering did you see?”

His wife Bhadrā then related in order the causes and circumstances described above. Pippalāyana said to her:

“Good and worthy one, it is difficult for a householder to cultivate the pure conduct in purity. It is difficult to escape faults, errors, and harm to living beings, and throughout one’s life there can be no end to them. It would be better to live alone and cultivate the pure conduct; only then could one’s aspiration be fulfilled.”

Bhadrā said:

“Noble son, it is clearly so. Both of us should renounce household life and go forth.”

Pippalāyana then said to Bhadrā:

“Good and worthy one, remain at home for now while I go in search of a teacher. If I find one, I shall send word to you, and afterward you may renounce household life and go forth.”

Pippalāyana summoned all the male and female servants of the household and told them:

“All of you, the money, possessions, grain, rice, and everything else I now own shall belong to you. I relinquish them all, for I wish to go forth and cultivate the pure conduct, having become disenchanted with household life.”

Pippalāyana then fashioned his priceless white felt garment into a sanghati robe and asked someone to shave his head. When his head was shaved, he said:

At that time there was as yet no arhat in the world who had gone forth, apart from the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One.

One morning, just as the sun appeared, the Blessed One attained unsurpassed perfect enlightenment. Likewise, when the preceding night had passed and the sun had just risen, Pippalāyana sought the path of renunciation.

Because Pippalāyana was born into the great Kāśyapa clan, people called him Mahākāśyapa. After going forth, Mahākāśyapa traveled successively through the villages, begging for alms from place to place.

On one occasion, Mahākāśyapa journeyed onward until he reached the land of Magadha. He came to a village in Magadha and then to the hamlet of Nāḍada near Rājagṛha. There Mahākāśyapa suddenly saw the Blessed One at a shrine dedicated to a deity named Many Sons, seated behind the Blessed One. The Blessed One’s form was exceedingly dignified and upright, like the stars adorning the night sky. At the sight, Mahākāśyapa’s mind became pure and free of doubt: “Today I have certainly beheld the Teacher. Today I have certainly beheld the Unsurpassed One. Today I have certainly beheld the Omniscient One. Today I have certainly beheld the Omniscient Blessed One. I have beheld the Blessed One. I have beheld the One of Unobstructed Knowledge and Vision. I have beheld the Buddha.”

With his mind thus purified, Mahākāśyapa remained ever mindful and undistracted. He bowed at the Blessed One’s feet, then knelt before the Buddha with his right knee touching the ground and said:

“Blessed One, I am your śrāvaka disciple. I beseech the Blessed One to be my teacher; I am the Blessed One’s śrāvaka disciple.”

Therefore the commentator composed this verse:

The Buddha then said to Mahākāśyapa:

“Mahākāśyapa, suppose a śrāvaka disciple, with one-pointed mindfulness, calls someone his teacher and reverently honors and makes offerings to him, yet that teacher, though not knowing, claims to know, and though not seeing, claims to see. If that teacher, by reason of such false speech, accepts the reverence and offerings of others, his head will split into seven pieces.

“Mahākāśyapa, however, today I truly know and say that I know; I truly see and say that I see. When I teach the Dharma to my śrāvaka disciples, I explain causes and conditions, not what is without causes and conditions. I neither forbid without allowing nor merely allow; I also manifest supernormal powers, but do not merely manifest supernormal powers; and I grant allowances rather than refusing all allowances.

“Furthermore, Mahākāśyapa, when I explain causes and conditions and other matters, there are also allowances, rather than no allowances at all. What I teach in my Dharma should be accepted and practiced, and must not be violated. Those who follow my words will obtain the greatest benefit, peace, and happiness throughout the long night of the future.

“Furthermore, Mahākāśyapa, you should train in this way: toward fellow practitioners of the pure conduct, whether superior, middling, or inferior, you should give rise to reverence and a sense of shame and moral dread. Mahākāśyapa, you should train in this way.

“Furthermore, Mahākāśyapa, at all times you should arouse right mindfulness and never allow it to be interrupted, even temporarily. Mahākāśyapa, you must also cultivate this.

“Furthermore, Mahākāśyapa, you should contemplate the characteristics of arising and ceasing within the five skandhas, namely: ‘This is form; this is the arising of form; this is the cessation of form. This is feeling; this is perception; these are formations; this is consciousness; this is the arising of consciousness; this is the cessation of consciousness.’ Mahākāśyapa, you should cultivate contemplation of those five skandhas.”

Having received these instructions from the Buddha, the elder Mahākāśyapa developed a perception of impurity regarding the body of five skandhas. He constantly lived by begging for alms, and after seven or eight days of practicing in accordance with the Dharma, wisdom arose in him.

After instructing Mahākāśyapa in this way, the Blessed One rose from his seat and departed. The elder Mahākāśyapa followed and attended upon him. Before the Blessed One had gone very far, he stopped beneath a tree beside the road. The elder Mahākāśyapa folded his sanghati robe into four layers, spread it upon the ground, and said to the Blessed One:

“Blessed One, I have prepared this seat for you. Out of compassion for me, I beseech the Blessed One to sit upon it.”

After Mahākāśyapa had spoken, the Blessed One sat upon his seat. When he was seated, the Buddha said to the elder Mahākāśyapa:

“Mahākāśyapa, this sanghati robe is soft and exceedingly fine and excellent.”

The elder Mahākāśyapa said to the Blessed One:

“Blessed One, excellent! Excellent! Today, out of compassion for me, the Blessed One has made use of this seat.”

The Blessed One said to the elder Mahākāśyapa:

“Mahākāśyapa, are you able to accept and keep the rag robe that I am wearing?”

The elder Mahākāśyapa said to the Buddha:

“Yes, Blessed One. I am able to accept and keep the rag robe worn by the Tathagata.”

The Blessed One then gave his coarse and inferior rag robe to the elder Mahākāśyapa and received Mahākāśyapa’s fine robe in return. A doubt arose in the world: perhaps the Blessed One, out of compassion for beings and to manifest the great benefit of merit, had previously abandoned the power of wealth and nobility and worn a rag robe, but now exchanged it for Mahākāśyapa’s fine robe. This doubt should be explained as follows: among the śrāvaka disciples, Mahākāśyapa alone was capable of receiving the Tathagata’s rag robe.

From the time the elder Mahākāśyapa attained arhatship until the end of his life, he never abandoned his commitment to ascetic practice. Therefore the Blessed One declared: “Bhikshus, if you wish to know which of my śrāvaka disciples has few desires, is content, and fully practices the dhutanga ascetic practices, it is this elder bhikshu Mahākāśyapa.”

On one occasion, the Blessed One was dwelling in Jeta Grove, Anāthapiṇḍada’s Park, near the city of Śrāvastī. At that time, the Blessed One said to the bhikshus:

“Bhikshus, in the past I withdrew from sensual desires and unwholesome states. With applied thought and sustained thought, and with the joy and happiness born of seclusion, I entered the first dhyana. At that time the bhikshu Mahākāśyapa, like me, also withdrew from sensual desires and unwholesome states and, with applied thought and sustained thought and with the joy and happiness born of seclusion, entered the first dhyana. When I brought applied and sustained thought to an end, attained inner purity and one-pointed concentration, and, without applied or sustained thought, entered the second dhyana with the joy and happiness born of concentration, the bhikshu Mahākāśyapa likewise brought applied and sustained thought to an end and entered the second dhyana.

“Bhikshus, when I became detached from joy, dwelt in equanimity, remained mindful and clearly comprehending, and experienced bodily happiness—that state praised by the noble ones as ‘equanimous, mindful, and dwelling happily’—and entered the third dhyana, the bhikshu Mahākāśyapa likewise became detached from joy, dwelt in equanimity, remained mindful and clearly comprehending, experienced bodily happiness praised by the noble ones, relinquished other concerns, dwelt happily, and entered the third dhyana.

“Bhikshus, when, with the abandonment of pain and pleasure and the prior disappearance of grief and joy, I entered the fourth dhyana, which is neither painful nor pleasant and has purity of mindfulness through equanimity, the bhikshu Mahākāśyapa likewise abandoned pain and pleasure, brought the prior grief and joy to an end, and, being neither in pain nor in pleasure, entered the fourth dhyana with purity of mindfulness through equanimity.

“Bhikshus, when I pervaded one direction with a mind of loving-kindness and dwelt in concentration, and likewise the second, third, and fourth directions, above and below—throughout every place and the entire world I dwelt pervading all with a mind of loving-kindness, vast and immeasurable, free from enmity and harmful intent—at that time the bhikshu Mahākāśyapa did likewise, free from enmity and from harmful intent, sorrow, and joy.

“Bhikshus, when I pervaded one direction with a mind of equanimity and dwelt in concentration, and likewise the second, third, and fourth directions, above and below—throughout every place and the entire world I dwelt pervading all with a mind of equanimity, vast and immeasurable, free from enmity and harmful intent—at that time the bhikshu Mahākāśyapa did likewise, free from harmful intent.

“Bhikshus, when I transcended all perceptions of form, brought all perceptions of resistance to an end, gave no attention to perceptions of diversity, contemplated boundless space, and entered the concentration of the sphere of infinite space, the bhikshu Mahākāśyapa likewise transcended all perceptions of form and entered the concentration of the sphere of infinite space.

“Bhikshus, when, having reached the sphere of infinite space, I contemplated the sphere of infinite consciousness and entered the concentration of the sphere of infinite consciousness, the bhikshu Mahākāśyapa likewise entered the concentration of the sphere of infinite consciousness.

“Bhikshus, when I transcended all perceptions of consciousness, contemplated the characteristic of nothingness, and entered the concentration of the sphere of nothingness, the bhikshu Mahākāśyapa likewise entered the concentration of the sphere of nothingness.

“Bhikshus, when I transcended all perceptions of nothingness and entered the concentration of the sphere of neither perception nor non-perception, the bhikshu Mahākāśyapa likewise entered the concentration of the sphere of neither perception nor non-perception.

“Bhikshus, when I transcended the concentration of the sphere of neither perception nor non-perception, the bhikshu Mahākāśyapa did likewise.

“Bhikshus, when I entered the eight liberating concentrations in forward and reverse order, entering and emerging, entering and then emerging, emerging and then entering again, the bhikshu Mahākāśyapa did likewise, entering and then emerging, emerging and then entering again.

“Bhikshus, when I entered the eight spheres of mastery in forward and reverse order, entering and emerging, entering and then emerging, emerging and then entering again, the bhikshu Mahākāśyapa did likewise, entering and then emerging, emerging and then entering again.

“Bhikshus, when I entered the eleven spheres, entering and then emerging, emerging and then entering again, the bhikshu Mahākāśyapa did likewise, entering and then emerging, emerging and then entering again.

“Bhikshus, when I sported in all realms of supernormal power—that is, from one body I manifested many bodies, and many bodies I combined into one; I passed from outside to inside and from inside to outside, from above to below and from below to above; I passed unhindered through mountains and stone walls; I entered and emerged from the earth as though it were water; and though the sun and moon possess great majesty and supernormal power, I could seize them with my hand. Like a blazing fire that is suddenly extinguished, my body moved freely, and I flew as far as the Brahmā world.

“Bhikshus, at that time the bhikshu Mahākāśyapa did likewise. He too sported in all realms of supernormal power, manifesting many bodies from one body and combining many bodies into one, until his body moved freely and he flew as far as the Brahmā world.

“Bhikshus, when with the purified divine ear surpassing the human ear I heard all kinds of sounds, whether those of devas or humans, and heard them all distinctly, the bhikshu Mahākāśyapa did likewise. With the purified divine ear surpassing the human ear, he heard all sounds distinctly.

“Bhikshus, when through knowledge of others’ minds I knew all the thoughts of beings, I knew according to reality that a mind with such a thought was indeed so. When there was aspiration, I knew according to reality that there was aspiration. When there was no aspiration, I knew according to reality that there was no aspiration.

When there was anger, I knew according to reality that there was anger. When there was no anger, I knew according to reality that there was no anger. When there was delusion, I knew according to reality that there was delusion.

When there was no delusion, I knew according to reality that there was no delusion. When there was craving, I knew according to reality that there was craving. When there was no craving, I knew according to reality that there was no craving.

When a mind was conditioned, I knew according to reality that it was conditioned. When a mind was unconditioned, I knew according to reality that it was unconditioned. Whether a mind was narrow or accommodating, expansive or miserly, distracted or undistracted, immeasurable or boundless, surpassable or unsurpassable, concentrated or unconcentrated, established in concentration or not established in concentration, liberated or unliberated, I knew it all according to reality.

At that time the bhikshu Mahākāśyapa did likewise. Through knowledge of others’ minds, he knew all the thoughts of beings according to reality. Whether there was aspiration or no aspiration, and whether a mind was liberated or unliberated, he knew it according to reality.

“Bhikshus, when I recollected all the events of past lives—one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, or an eon of abiding and dissolution, abiding followed by dissolution, and dissolution followed by abiding; or when I knew immeasurable eons of dissolution and formation, formation followed by dissolution, and dissolution followed by formation—I knew: ‘In those eons I had such a name, belonged to such a clan, lived in such a way, ate and drank such things, experienced such happiness, such suffering, and such circumstances, and had such a lifespan.

Dying in that place, I was born here; dying here, I was born there. I had such a form and such an appearance.’ I recollected and knew all my past lives. At that time the bhikshu Mahākāśyapa did likewise.

With vision purified beyond that of devas and humans, he saw the events of past lives—one life and so forth, with such appearances and forms—and recollected and knew all his past lives.

“Bhikshus, when with the purified divine eye surpassing the eyes of devas and humans I saw all beings dying in one place and being born in another, whether beautiful or ugly, born in a good destination or an evil destination, according to the karmic results of those beings, I knew according to reality: ‘These beings performed many evil deeds with the body, spoke many evil words with the mouth, slandered the noble ones, and held inverted wrong views.

When the causes and conditions of that karma matured, at the breakup of the body and the end of life, they fell into an evil destination. Other beings performed many good deeds with the body, spoke many good words with the mouth, entertained many good thoughts in the mind, and did not slander the noble ones. Because of the causes and conditions of karma founded upon right view, at the breakup of the body and the end of life, they were born in a good destination.’ Thus, with the purified divine eye surpassing the eyes of devas and humans, I saw beings dying in one place and being born in another, whether superior or inferior, beautiful or ugly, in a good destination or an evil destination, receiving results according to their karma; and I knew it all clearly.

At that time the bhikshu Mahākāśyapa did likewise, knowing and seeing according to reality.

“Bhikshus, when my outflows were utterly exhausted and my mind and wisdom were liberated in the state free from outflows, I directly realized ease and mastery in the Dharma and in supernormal powers, and proclaimed: ‘Birth and death are ended; the pure conduct has been established; what had to be done has been done; there will be no further existence.’ At that time the bhikshu Mahākāśyapa did likewise. His outflows were utterly exhausted; what had to be done had been done; and there would be no further existence.”

The bhikshus then said to the Buddha:

“Blessed One, the elder Kāśyapa was born into a wealthy and noble family, fully endowed with riches. He has completed the task, possesses a dignified and handsome form that all delight to behold, is unequaled in the world, surpasses everyone in beauty, and has a body the color of pure gold. What karma did he create in the past to obtain these things? Moreover, what karmic cause enabled him to go forth, receive full ordination, attain arhatship, and receive the Buddha’s declaration: ‘Among bhikshus, Mahākāśyapa is foremost in having few desires, being content, and practicing austerities’?”

After the bhikshus had spoken, the Buddha said to them:

“I recall that in the past there was a pratyekabuddha named Tagaraśikhin, who constantly dwelt in the city of Vārāṇasī. At that time there was a famine: grain and rice were costly, people starved to death, white bones lay scattered everywhere, and it was difficult for renunciants to obtain food by begging. One morning, just as the sun appeared in the east, that pratyekabuddha donned his robe, took his alms bowl, and entered Vārāṇasī to beg sequentially for food. No one gave him an offering, and he returned with his bowl empty, just as when he had set out.

“At that time, there was a man in Vārāṇasī whose family was poor and distressed, though he had put aside a little food. This poor man saw the pratyekabuddha Tagaraśikhin gradually approaching, composed in deportment, walking with his gaze directed toward the ground, coming and going in accordance with the Dharma, advancing serenely, fully endowed with dignified conduct, and mindful in thought. When the poor man saw the pratyekabuddha, his mind became pure. He approached him and said:

“‘Excellent, great sage! While begging for food in this city, did you receive anything?’

“The venerable one replied:

“‘Thank you, worthy man. I begged for food in the city but obtained nothing.’

“The poor man said to the pratyekabuddha:

“‘Excellent, great sage! Please come to my home.’

“At that time, there was only one measure of rice in his house, and it had already been cooked. He brought the pratyekabuddha home, prepared a seat and invited him to sit, and then offered him the rice.

“It is the usual way of pratyekabuddhas to teach and transform beings through supernormal powers, not through other methods. After receiving his meal in that house, the pratyekabuddha, out of compassion for the poor man, rose into the sky and departed.

“When the poor man saw the venerable pratyekabuddha flying away through the sky, joy and elation filled his entire body. Joining his palms above his head, he reverently bowed until he touched the ground and made this vow: ‘In a future life, may I encounter such a noble pratyekabuddha, or one even greater. If that noble one teaches the essentials of the Dharma, may I hear and retain them and quickly attain awakening. Furthermore, may I never fall into any evil destination throughout all my lives and eons.’

“Bhikshus, you should know that the poor man in Vārāṇasī who invited the pratyekabuddha Tagaraśikhin to his home and offered him food was this bhikshu Mahākāśyapa. At that time the poor man had saved only a little food. Because of the wholesome causes and conditions created by offering a meal to the pratyekabuddha Tagaraśikhin, he received the meritorious result of being born a thousand times in Uttarakuru. Throughout immeasurable lives, he was repeatedly born into great kshatriya families, brahmin families, or wealthy householder families.

“Through the power of the karmic causes and conditions of that deed, when the Buddha Kāśyapa appeared in the world, he became a son of King Kṛki of Kāśī. The son of King Kṛki of Kāśī made offerings to and honored the Tathagata Kāśyapa, the Unsurpassed Perfectly Enlightened One. After the Buddha Kāśyapa relinquished his recompense body and entered nirvana, the king of Kāśī built a stupa of the seven treasures to enshrine his relics.

The seven treasures were gold, silver, crystal, lapis lazuli, amber, agate, and mother-of-pearl. The interior was adorned with the seven treasures, while the exterior was surrounded by stone terraces. The magnificent jeweled stupa was one yojana high and half a yojana wide.

The prince named Śabaliṅga—translated in the Sui dynasty as ‘Clinging to Conditions’—made a canopy of the seven treasures and placed it over the stupa.

“Another account says that the prince built the stupa in eight sections and offered food, drink, robes, and footwear to the Bhikshu Sangha. Having made these offerings, he vowed: ‘In a future life, may I meet such a noble one. When that noble one teaches the Dharma, may I immediately understand and awaken.’ He further vowed: ‘May I not be born in the evil destinations.

Wherever I am born, may my body be golden in color.’ After making these vows, he asked his parents for permission to go forth, but they did not consent. Only after his parents died did he go forth. Having gone forth, he recited and studied the scriptures and became proficient in meditation.

After his death, he was born among humans and devas for many eons. Thus he passed through immeasurable eons. In his final recompense body, that is, in the present life, he was born into the immensely wealthy brahmin family of Nyagrodhakalpa, possessing vast riches and lacking none of the necessities of life.

“Furthermore, Mahākāśyapa made a canopy of the seven treasures and placed it over the stupa containing the relics of the Buddha Kāśyapa. Through the power of the causes and conditions created by that reverent offering, he obtained a golden-colored body. At that time he also vowed, ‘May I never be born in an evil destination.’ Through the power of the karmic causes and conditions of this vow, from that time until the present he has never fallen into an evil destination, but has constantly been born among humans and devas, enjoying immeasurable and boundless happiness.

“At that time Mahākāśyapa also vowed: ‘In a future life, may I encounter such a noble one. Having encountered him, may he not abandon me. Or may I encounter a noble one greater than this one, and if that noble one teaches the Dharma, may I attain awakening as soon as I hear it.’ Through the power of those karmic causes and conditions, he has now encountered me and received my instruction. He was immediately able to go forth, receive full ordination, and attain arhatship. I therefore declared: ‘Among bhikshus, the one who has few desires and is content is this elder bhikshu Mahākāśyapa.’

“Bhikshus, through the power of the karmic causes and conditions of the merit created in former lives, Mahākāśyapa has now been born into an immensely wealthy brahmin family, lacking nothing. His physical features are dignified and exceedingly beautiful, and his countenance resembles a golden image. He was also able to go forth, receive full ordination, and attain arhatship. Therefore I declared: ‘Among those who have few desires, are content, and practice austerities, the foremost is the bhikshu Mahākāśyapa.’”

A long time later, the Blessed One said to Mahākāśyapa one day:

“Mahākāśyapa, your youth passed away long ago, and now you are very old, yet you still wear a rag robe made of coarse, inferior hemp cloth. You should relinquish that robe. You should now take and wear one of my exceedingly fine robes. Kāśyapa, until now you have dressed in this way, but I presently have soft cloth given by a wealthy householder. You should cut it with a knife, sew it into a robe, and wear it. You should remain near me and accept the invitations of lay donors; you must not stay far from me.”

Hearing the Buddha’s instruction, Mahākāśyapa said:

“Blessed One, throughout my life I have dwelt in secluded places, and I have always praised the practice of dwelling in seclusion. Throughout my life I have supported myself by begging for alms, and I have also praised the merit of alms-begging. Throughout my life I have worn rag robes, and I have also praised the merit of wearing rag robes.

Throughout my life I have refrained from eating at improper times, and I have also praised the practice of not eating at improper times. Throughout my life I have eaten only one meal a day, and I have also praised the practice of eating one meal a day. Throughout my life I have accepted only a single portion of solid food and exercised restraint in eating and drinking, and I have also praised the practice of accepting only a single portion of solid food and exercising restraint in eating and drinking.

Throughout my life I have dwelt in charnel grounds, and I have also praised the practice of dwelling in charnel grounds. Throughout my life I have lived in the open air, and I have also praised the practice of living in the open air. Throughout my life I have dwelt beneath trees, and I have also praised the practice of dwelling beneath trees.

Throughout my life I have maintained the practice of walking meditation, and I have also praised the practice of walking meditation. Throughout my life I have always sat and never lain down, and I have also praised the practice of always sitting and never lying down. Throughout my life I have possessed only three robes, and I have also praised the practice of possessing only three robes.

Throughout my life I have had few desires and been content, and I have also praised the practice of having few desires and being content. Throughout my life I have delighted in quiet places, and I have also praised the practice of seclusion. Throughout my life I have not delighted in useless speech, and I have also praised the practice of not delighting in useless speech.

Throughout my life I have cultivated diligence, and I have also praised the practice of diligence. Throughout my life I have perfected right mindfulness, and I have also praised the perfection of right mindfulness. Throughout my life I have perfected right concentration, and I have also praised the perfection of right concentration.

Throughout my life I have perfected wisdom, and I have also praised the perfection of wisdom. Throughout my life I have entered meditative concentration, and I have also praised the practice of entering meditative concentration.”

The Buddha said to Mahākāśyapa:

“Mahākāśyapa, what benefit do you see in living alone in secluded places throughout your life and praising the practice of living alone in seclusion, and in entering meditative concentration throughout your life and praising the practice of entering meditative concentration?”

Mahākāśyapa said to the Buddha:

“Blessed One, I dwell in secluded places throughout my life and praise those who dwell in seclusion; and throughout my life I constantly enter concentration and praise those who constantly enter concentration, because I see two benefits. What are these two benefits? First, in the present life I obtain the happiness of practicing the Dharma.

Second, I give rise to compassion for beings in future generations. I hope that when beings of the future see the way I lived, they will learn from my conduct and say: ‘In the past there was a venerable elder śrāvaka bhikshu who throughout his life delighted in dwelling in seclusion and praised the practice of dwelling in seclusion; he constantly entered meditative concentration and praised those who constantly entered meditative concentration.’ They will then say: ‘How can we learn from that venerable one’s conduct, personally enter meditative concentration, and praise those who constantly enter meditative concentration?’

“Blessed One, because I see these two benefits, throughout my life I dwell in secluded places and praise those who dwell in seclusion; I constantly enter meditative concentration and praise those who constantly enter meditative concentration.”

The Buddha said to Mahākāśyapa:

“Excellent! Excellent, Mahākāśyapa! For the sake of beings in future generations, you bring great benefit, great happiness, and great security to devas and humans. Therefore, you may now live in seclusion as you wish. Whenever you wish to see the Tathagata, you may come to see me.”

The bhikshus then said to the Buddha:

“How rare, Blessed One! For what reason does the elder Mahākāśyapa bring great benefit to so many beings?”

After the bhikshus had asked this, the Buddha told them:

“Bhikshus, it is not only in this life that Mahākāśyapa has brought great benefit to many beings. In the past as well, he created many great benefits for beings.”

The bhikshus said to the Buddha:

“We beseech the Blessed One to explain those causes and conditions.”

The Buddha said to the bhikshus:

“Bhikshus, I recall that in the past this Mahākāśyapa was once Śakra, Lord of the Devas. At that time no Buddha had appeared in the world, nor had any pratyekabuddha appeared. After the people in the human realm died and relinquished their human bodies, most fell into evil destinations, while few were reborn in the human world or the heavenly realms. Likewise, when the devas of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, and Brahmā heavens relinquished their celestial bodies, most were born in evil destinations, while few were born in the heavenly or human realms. At that time, the heavenly and human realms were largely empty.”