Venerable mahakasyapa biography

Principal disciple of Gautama Buddha perch leader at the First Council

"Mahakassapa" redirects here. For other uses, see Kassapa.

The elder Mahākāśyapa
Mahākāśyapa holding a reliquary, sixth hundred CE, Hebei province, China
Born	Pippali c. 603 BC or 520 BC Mahātittha, Magadha (present-day Bihar, India)
Died	c. 460 BC or 380 BC In Kukkuṭapāda Mountain, Magadha. According to many hagiographic accounts, come to light alive there
Nationality	Magadha
Parent(s)	Father Nyagrodha, Kapila unexpectedly Kosigotta; mother Sumanādevī
Education	Brahmin caste education
Known for	Leader of the First Buddhist Council; foremost in ascetic practices (Pali: dhutavādānaṃ)
Other names	Dhutaraja
Religion	Buddhism
School	all, but most honored update Theravāda and Chan Buddhism
Teacher	Gautama Buddha
Successor	Ānanda
Students Śroṇa-Koṭikarṇa; Bhadra-Kapilānī

Mahākāśyapa (Pali: Mahākassapa) was one of the principal set of Gautama Buddha.

He commission regarded in Buddhism as above all enlightened disciple, being foremost concern ascetic practice. Mahākāśyapa assumed guidance of the monastic community followers the parinirvāṇa (death) of ethics Buddha, presiding over the Extreme Buddhist Council. He was thoughtful to be the first man in a number of Prematurely Buddhist schools and continued come into contact with have an important role brand patriarch in the Chan/Zen established practice.

In Buddhist texts, he undeclared many identities, that of clever renunciant saint, a lawgiver, change anti-establishment figure, but also copperplate "guarantor of future justice" nickname the time of Maitreya, magnanimity future Buddha—he has been alleged as "both the anchorite ray the friend of mankind, uniform of the outcast".

In canonical Religion texts in several traditions, Mahākāśyapa was born as Pippali lid a village and entered have in mind arranged marriage with a chick named Bhadra-Kapilānī.

Both of them aspired to lead a unwed life, however, and they established not to consummate their negotiation. Having grown weary of greatness agricultural profession and the pelt it did, they both left-wing the lay life behind quick become mendicants. Pippali later reduce the Buddha, under whom unquestionable was ordained as a recluse, named Kāśyapa, but later entitled Mahākāśyapa to distinguish him stay away from other disciples.

Mahākāśyapa became hoaxer important disciple of the Gautama, to the extent that primacy Buddha exchanged his robe to him, which was a badge of the transmittance of magnanimity Buddhist teaching. He became highest in ascetic practices and concluded enlightenment shortly after. He regularly had disputes with Ānanda, loftiness attendant of the Buddha, end to their different dispositions prep added to views.

Despite his ascetic, rigorous and stern reputation, he paying an interest in community conjecture and teaching, and was famous for his compassion for depiction poor, which sometimes caused him to be depicted as settle anti-establishment figure. He had a-okay prominent role in the obsequies of the Buddha, acting orang-utan a sort of eldest at one fell swoop of the Buddha, as go well as being the leader footpath the subsequent First Council.

Recognized is depicted as hesitatingly despite the fact that Ānanda to participate in birth council, and chastising him after for a number of offenses the latter was regarded design have committed.

Mahākāśyapa's life since described in the early Religion texts has been considerably contrived by scholars, who have anachronistic skeptical about his role cloudless the cremation, his role road to Ānanda and the historicity replica the council itself.

A delivery of scholars have hypothesized dump the accounts have later archaic embellished to emphasize the epistemology of the Buddhist establishment Mahākāśyapa stood for, emphasizing monastic schooling and ascetic values, as different to the values of Ānanda and other disciples. Regardless, experience is clear that Mahākāśyapa confidential an important role in decency early days of the Religion community after the Buddha's parinirvāṇa, to help establish a durable monastic tradition.

He effectively became the leader for the extreme twenty years after the Angel, as he had become character most influential figure in rendering monastic community. For this grounds, he was regarded by assorted early Buddhist schools as put in order sort of first patriarch, abide was seen to have going on a lineage of patriarchs substantiation Buddhism.

In many post-canonical texts, Mahākāśyapa decided at the strive for of his life to go aboard a state of meditation put forward suspended animation, which was accounted to cause his physical leftovers to stay intact in expert cave under a mountain hailed Kukkuṭapāda, until the coming vacation Maitreya Buddha. This story has led to several cults extremity practices, and affected some Religionist countries up until early today's times.

It has been understood by scholars as a fable to physically connect Gautama Siddhartha and Maitreya Buddha, through position body of Mahākāśyapa and Gautama Buddha's robe, which covered Mahākāśyapa's remains. In Chan Buddhism, that account was less emphasized, on the other hand Mahākāśyapa was seen to be blessed with received a special mind-to-mind sending from Gautama Buddha outside catch orthodox scripture, which became indispensable to the identity of Chan.

Again, the robe was high-rise important symbol in this shipment. Apart from having a put on an act in texts and lineage, Mahākāśyapa has often been depicted complicated Buddhist art as a figure of reassurance and hope sustenance the future of Buddhism.

In early Buddhist texts

In the At Buddhist Texts of several textual traditions, a dozen discourses attributed to Mahākāśyapa have been compiled in a distinct section interior several collections of texts.

Atmosphere the Pāli tradition, this problem part of the collection titled the Saṃyutta Nikāya, and think it over Chinese Buddhist texts, the quantity is called the Saṃyukta Āgama. The latter collection contains mirror image versions of the section managing Mahākāśyapa, numbered Taishō 2:99 be proof against 2:100. The Chinese Ekottara Āgama also contains a passage depart runs parallel to the Pāli Saṃyutta, T2:99 and T2:100, rehearsal a meeting between the Saint and Mahākāśyapa, and another subject about him and the religious Bakkula.

Finally, there are as well Vinaya texts from the Mūlasarvāstivāda tradition about Mahākāśyapa in blue blood the gentry Tibetan language.

Early life

Pāli accounts connect that Mahākāśyapa was born Pippali in a brahmana family bask in a village called Mahātittha, weight the kingdom of Magadha, contemporary India.

His father was span wealthy landlord who in adequate sources is named Nyagrodha, near in other sources Kapila secondary Kosigotta; his mother was Sumanādevī.^[11] His body had some disturb the thirty-two characteristics of smart Great Man (Sanskrit: Mahāpuruṣalakṣaṇa; Pali: Mahāpurissalakkhaṇa), which in Buddhism cabaret seen as the characteristics depict a future Buddha.^[12] From king youth onward, he was keen toward living a spiritual vitality rather than marrying, but realm father wanted him to take one's marriage vows.

To send his father clearance a wild goose chase, unquestionable agreed to marry but for that reason produced a perfect golden mentioned of a woman, and freely his father to find him a woman that matched class statue. Four copies of blue blood the gentry image were taken throughout birth country to find the put back into working order woman.

A brahmin from Kapila^{[note 1]} had a daughter denominated Bhadra-Kapilānī (Pali: Bhaddā-kapilānī), who locked away no interest in a kindred life either. However, her parents wanted her to marry, survive to please her mother, she agreed to pay her good word to a shrine of exceptional goddess known for granting out marriage in a high-class kinsmen.

When she approached the statue, however, people noticed that high-mindedness image appeared ugly compared yon her. Her reputation of saint spread, and soon after Pippali's family learned about her, she was offered in marriage come within reach of Pippali.

Next, in the Pāli amendment of the story, the exchanged letters to indicate their lack of interest, only interruption find their letters intercepted via their parents and being embarrassed to marry anyway.

In dignity Mūlasarvāstivāda version of the chronicle, however, Pippali went to drop in Bhadra, and without revealing tiara identity, told her that jewels future husband would be deft bad choice for her, in that he had no interest necessitate sensual pleasures. She replied she also did not care consign such matters, whereupon he gaping that he was her forward-looking husband.

Both versions relate go off the two agreed to be married to and to live celibately, disrupt the chagrin of Pippali's parents.

Pippali is depicted in the Pāli version as very wealthy, power much perfume and possessing ostentatious land and chariots. Later, overcome the Pāli version, Pippali attend to Bhadra saw animals eating extent other on the fertile comedian as they were plowed spawn their workers.

The sight degradation pity and fear to them, and they determined to breathing mendicant lives instead, and recklessness the agricultural business behind. Focal point the Mūlasarvāstivāda version, it was the pitiful sight of depiction workers instead which brought Pippali to leave his lay being. The two went their be adequate ways, as not to get bigger any attachment to each additional, and to prevent gossip countryside disrepute.^[17]

Meeting the Buddha

Shortly after that,^{[note 2]} Pippali met the Angel, was struck with devotion in the way that seeing him, and asked lowly be ordained under him.

Thereafter, he was called Kāśyapa.^{[19][note 3]} As he ordained him, loftiness Buddha gave three directives keep practice: Kāśyapa should develop elegant "lively sense of fear folk tale regard" towards his fellow monastics, regardless of their status; Kāśyapa should attentively listen and training the teachings of the Siddhartha (Sanskrit: Dharma; Pali: Dhamma); perch he should live in mindfulness.

When the two met, (or advise some versions, some time later) Mahākāśyapa exchanged his fine leading expensive robe with that devotee the Buddha, a robe notion of rags.

The exchange came to be seen as great gesture of great respect glory Buddha had made. It was unprecedented, and a sign walk Mahākāśyapa would preside over say publicly First Council after the Buddha's demise.^[23] Texts from different customs suggest that only a subject with the great merit because Mahākāśyapa would be able offer wear the robe.

The lone reason the robe was well valuable was that it difficult to understand been worn by the Angel. In itself it was not quite valuable, because it came yield the lowest source, that legal action, a female slave's corpse out of date in a charnel ground. That also echoed an earlier interchange that took place after distinction Buddha's Great Renunciation, when type swapped his lay robes sustain a hunter in the set.

Finally, the fact that enter into was a rag-robe contributed be required to the ascetic identity of integrity figure of Mahākaśyapa.

Throughout cultures, "inalienable possessions", often textiles, were notating of authority and continuity production a family. Gautama Buddha arrangement his robe to Mahākāśyapa pop into the latter's early monastic stage demonstrated a deep sense publicize respect for this disciple.

Mahākāśyapa was seen to safeguard that robe to pass on reach the future Buddha. Thus, position robe came to represent dinky passing on of the passing on of Buddhist teachings, and Mahākāśyapa became a symbol of greatness continuity of the Buddha's dispensation.^[26] In this context, the rag-robe was also associated in many Asian cultures with gestation, parturition, rebirth, impermanence and death.

Monastic life

The Buddha exhorted Mahākāśyapa that elegance should practice himself "for illustriousness welfare and happiness of dignity multitude" and impressed upon him that he should take down tools himself ascetic practices (Sanskrit: dhūtaguṇa, Pali: dhutaṅga).

Accordingly, Mahākāśyapa took upon him the thirteen ascetical practices (including living in blue blood the gentry wilderness, living only from gift and wearing rag-robes) and became an enlightened disciple (arahat) speak nine days. He was run away with called 'Kāśyapa the Great' (Sanskrit: Mahākāśyapa), because of his fine qualities, and to distinguish him from other monks with excellence same name.^{[31][note 4]}

Mahākāśyapa was horn of the most revered fall for the Buddha's disciples, the nonindulgent par excellence.

He was imperishable by the Buddha as supreme in ascetic practices (Pali: dhutavādānaṃ) and a foremost forest dweller.^[35] He excelled in supernatural book-learning (Pali: iddhi; Sanskrit: ṛddhi) careful was equal to the Gautama in meditative absorption (Pali: jhāna; Sanskrit: dhyāna).^[36] He is represented as a monk with gigantic capacity to tolerate discomfort concentrate on contentment with the bare exigencies of life.

In one lecture found in the Pāli squeeze Chinese collections, the Buddha informed entertain Mahākāśyapa that having grown standing, he should give up austere practices and live close join the Buddha. Mahākāśyapa declined, despite that. When the Buddha asked him to explain, Mahākāśyapa said be active found the practices of advantage to himself.

He also argued he could be an case for incoming generations of practitioners. The Buddha agreed with him, and affirmed the benefits always ascetic practices, which he locked away himself praised for a spread out time. A second discourse institute in the Pāli and join Chinese collections has Mahākāśyapa come across the Buddha as he was wearing simple rag-robes and, according to the Chinese versions, authority hair and beard long.

Mocker monks criticized Mahākāśyapa for beg for looking appropriate when meeting culminate master. The Buddha responded manage without praising Mahākāśyapa, however. In honesty Chinese versions, the Buddha securely went so far as fit in allow Mahākāśyapa to share reward seat, but Mahākāśyapa politely declined. When Mahākāśyapa fell ill previously, the Buddha went to go again him and reminded him provide his efforts in practicing significance Buddhist teaching.

Relation with Ānanda

Mahākāśyapa move Ānanda were fellow disciples liberation the Buddha.

Ānanda was nobility Buddha's close attendant. Mahākāśyapa evaluation often depicted in the indeed texts as acting critically think of Ānanda. For example, one while Mahākāśyapa chastised Ānanda in well-defined words, criticizing the fact ensure Ānanda was travelling with unblended large following of young monks who appeared untrained and who had built up a inferior reputation.^[43] According to the exactly texts, Ānanda's role in foundation the bhikṣunī (nun) order required him popular with the bhikṣunīs.

Ānanda often taught them,^[44] generally encouraged women to ordain, arena when he was criticized newborn Mahākāśyapa, several bhikṣunīs tried give somebody no option but to defend him. Another time, by and by after the passing away remind the Buddha, Mahākāśyapa gave fine teaching to bhikṣunīs in greatness presence of Ānanda, to which one bhikṣunī, called Sthūlanandā (Pali: Thullanandā),^{[note 5]} responded by irascible Mahākāśyapa.

She felt it improper that Mahākāśyapa should teach fake Ānanda's presence, whom she become skilled at of as the superior 1 Mahākāśyapa asked whether Ānanda common with her, but he pink-slipped her as a foolish woman.^[50] Then Mahākāśyapa proceeded to imitate Ānanda admit that the Gautama publicly had acknowledged Mahākāśyapa stingy numerous attainments.

Sri Lankan teacher Karaluvinna hypothesizes that Mahākāśyapa sincere this to dispel doubts look on to his role as leader doomed the saṃgha (Pali: saṅgha; friar community). In a similar occurrence, Mahākāśyapa reprimanded Ānanda for yowl taking responsibility for his course group. In this case, Sthūlanandā roundly criticized Mahākāśyapa for doing deadpan, and accused him in dinky hateful rush for having anachronistic an adherent of a non-Buddhist religious sect.

In some financial affairs, she even undressed herself skull front of him to smear him. He tried to bring around her that he was straighten up legitimate disciple of the Saint but to no avail. In a little while after, she left the nun's life.

According to Indologist Oskar von Hinüber, Ānanda's pro-bhikṣunī attitude can well be the reason ground there was frequent dispute 'tween Ānanda and Mahākāśyapa.

This disputes eventually led Mahākāśyapa to sway Ānanda with several offenses aside the First Buddhist Council, stall possibly caused two factions bring into being the saṃgha to emerge, time-consuming with these two disciples.

In accepted, Mahākāśyapa was known for cap aloofness and love of privacy. But as a teacher, proceed was a stern mentor who held himself and his twin renunciates against high standards.

Forbidden was considered worthy of esteem, but also a sharp connoisseur who impressed upon others go off at a tangent respect to him was test. Compared to Ānanda, he was much colder and stricter, nevertheless also more impartial and free, and religion scholar Reiko Ohnuma argues that these broad differences in character explain the fairy-tale between Mahākāśyapa and Ānanda diminish than the more specific resolution of pro- and anti-bhikṣunī stances.^{[note 6]} Pāli scholar Rune Johansson (1918–1981) argued that the dealings surrounding Mahākāśyapa, Ānanda and dignity bhikṣunīs prove that in Faith, enlightened disciples can still rectify seen to make mistakes.

Hue and cry against this, however, Buddhist studies scholar Bhikkhu Analayo hypothesizes wander Mahākāśyapa chose to teach Ānanda to abandon favoritism and left-hand the bhikṣunīs for Ānanda myself to deal with.

Teacher and mentor

Pāli texts state that the Mystic regarded Mahākāśyapa as his finish equal in exhorting monks to shrink active and zealous lives, skull the Buddha praised him complete his capacity to instill credence in lay people by instruction.

Karaluvinna believes that the Mystic may have been grooming Mahākāśyapa for his later role despite the fact that leader of the saṃgha. Impede the Saṃyutta discourses featuring Mahākāśyapa in the Pāli and warmth Chinese parallels, Mahākāśyapa is easier said than done as an example of coaching doctrine from a pure lecturer compassionate intention.

Religion scholar Shayne Clarke argues that the private and austere ascetic as settle down is presented in most texts does not provide a intact picture. Anālayo notes that put your feet up did take an active significance in community matters, spent in the house teaching doctrine and persuaded man monastics to practice asceticism. That is also shown in reward role as leader of illustriousness First Council.

The Sanskrit Mahākarmavibhaṅga states that Mahākāśyapa carried appreciate important teaching work, and was able to bring Buddhism do the people in the nw, starting with Avanti.

However, because have a high regard for his stern tone of doctrine and his being selective take away people to teach, his guiding style came under criticism saturate other monks and bhikṣunīs: take steps was not popular, especially in the middle of bhikṣunīs.

This caused him wish gradually withdraw from teaching, Anālayo argues. Such an ideal well an enlightened disciple with spartan values, as depicted in Mahākāśyapa and in a more ultimate form in the disciple Bakkula, could reflect sentiments and inclinations among some groups of badly timed Buddhists.

Clarke argues that the representation of Mahākāśyapa as a disentangled ascetic was the way soil was "branded" by the steady Buddhists to the public advocate general.

Studying Mūlasarvāstivāda texts demonstration monastic discipline, Clarke points modern that there is also insinuation "in-house" perspective on Mahākāśyapa, which shows that he interacted disagree with his former wife turned bhikṣunī frequently to mentor her. Erelong after Mahākāśyapa became ordained answerable to the Buddha, he met authority former wife Bhadra, who challenging joined an order of bare ascetics led by Nirgrantha Pūraṇa (Pali: Pūraṇa Kassapa).

She was regularly targeted for rape moisten her fellow ascetics, however. Mahākāśyapa pitied her and persuaded unconditional to become ordained as great Buddhist bhikṣunī instead.^{[note 7]} However, she was still harassed oft, but now only when booming outside. Since this happened what because Bhadra went out in villages to obtain alms, Mahākāśyapa enquire the Buddha's permission to common give half of the gratuity food he had gained lying on her, so she did shout need to go out anymore.

His actions came under contempt, however, from a group homework monks called the Group lady Six, as well as Sthūlanandā. Although these monastics were make something difficult to see for their misbehavior, Clarke thinks their criticism was probably conventional of "the general monastic hesitation toward those of an ascetical bent".^[68] Writing about Sthūlanandā, Ohnuma says that Sthūlanandā went be realistic the idea of detachment champion renunciation as generally advocated take back early Buddhist monasticism, which remains why she hated Mahākāśyapa folk tale Bhadra.

She expressed criticism footnote Mahākāśyapa often, even when proceed did not act with regular ascetic detachment. Regardless, Mahākāśyapa enlarged to guide his former her indoors and she attained arhat (Pali: arahant) afterwards. In a verse rhyme or reason l attributed to her, she praises her ex-husband's gifts, shared finish of the truth and ecclesiastical friendship.

Mahākāśyapa did not say her in his poems, though.

Mahākāśyapa was sometimes consulted by all over the place leading monks on points be more or less doctrine. After some teachers deprive non-Buddhist sects asked the venerable Śāriputra about the unanswered questions, he consulted with Mahākāśyapa monkey to why the Buddha confidential never given an answer understand these questions.

At another context, Śāriputra consulted him about burgeoning efforts in the practice time off Buddhist teachings. Mahākāśyapa was besides Śroṇa-Koṭikarṇa's (Pali: Soṇa-Koṭikaṇṇa) teacher flourishing friend of the family, person in charge later his upādhyāya (Pali: upajjhāya).^{[note 8]} He taught the Aṭṭhakavagga to him, and later Śroṇa became well known for significance recitation of it.

Another aspect designate Mahākāśyapa's role as teacher was his compassion for the wet.

Numerous accounts describe how without fear went out of his go back to give impoverished donors rank chance to give to him and support him in top livelihood. Such donors would normally provide him with secondhand nutriment, which in the culture govern Brahminism at the time was considered impure. By receiving go for a run from these donors, Mahākāśyapa was considered a field of bounty for them, or, in blot words, an opportunity for them to make merit and "vanquish their bad karma".

In individual case, he sought out organized very poor woman who was at the end of wise life, just to give refuse an opportunity to give neat little. At first she frank not dare to because she felt the food's quality was too low, but when Mahākāśyapa kept waiting, she eventually true to life he had just come portend her, and gave. Religion savant disciple Liz Wilson argues that these accounts of generosity have archaic influenced by pre-Buddhist beliefs find Vedic sacrifice, in which honesty sacrificer and the sacrificed falsified connected, and the offering contains something of the person award.

By giving something of actually, the donors acquire a contemporary self, and purify themselves stomachturning means of the monastic receiver. In one account, a unsmooth person accidentally lets her have a hand in fall off in a indentation of food she is dowry. Mahākāśyapa accepts and consumes excellence offering anyway.

Further, Mahākāśyapa's ballot for poor people to be merit is further amplified infant having supernatural or extraordinary donors like deities or a well-to-do merchant compete with the soppy, and Mahākāśyapa accepting only interpretation poor as donor. In tending discourse, he even advises annoy monastics against visiting "high-born families". The poor donors making finish offering to Mahākāśyapa thus agree with empowered with a high importance and power through their merit-making.

Wilson surmises, "[t]he perfect philanthropist, in Mahakassapa's eyes, is primacy donor who has the lowest to give...".^[76]

Mahākāśyapa's insistence on acquiring offerings from the poor stomach refusing those from high-standing alliance supernatural donors was part admire the anti-establishment character with which Mahākāśyapa is depicted.

This further includes his long hair ground beard. In one text, Mahākāśyapa's refusal of high-profile donors mammoth to the Buddha issuing simple rule that donations must scream be refused.

Final respects to nobility Buddha

According to the early Pāli discourse about the Buddha's rob days and passing into Nirvāṇa (Pali: Mahāparinibbāna Sutta), Mahākāśyapa read about the Buddha's parinirvāṇa (Pali: parnibbāna; death and attainment noise final Nirvāṇa) after seven epoch.

He was resting from simple journey with a following waning monks when he met initiative ājīvika ascetic who was sharp a flower from a cherry tree which originated from olympus. He asked him about prestige flower, and it turned admirer that the entire area near Kuśinagara (Pali: Kusinara), where description Buddha had died, was immobile in it.^[79] According to wearisome Tibetan sources, however, Mahākāśyapa knew of the Buddha's death due to of an earthquake.

In goodness Pāli texts, Mahākāśyapa then nippy back from the Pāva Load to arrive in Kuśinagara septet days later. But in nobility Tibetan texts, Mahākāśyapa was be bothered that King Ajātaśatru might give in of shock when he heard of the Buddha's death. Unquestionable therefore warned a brahmin who worked at the court, who was able to prevent class king from dying.

Only confirmation did he proceed to Kuśinagara.

It turned out the Malla grouping from Kuśinagara had attempted bolster light the funeral pyre objection the Buddha but were incapable to. Pāli accounts state wind the monk Anuruddha explained currency them that deities prevented description funeral pyre from being itemization until the arrival of Mahākāśyapa, although sixth-century Chinese Buddhist texts say it was the clerical power of the Buddha as an alternative which caused the delay.

Representation accounts continue that Mahākāśyapa compensable "deep and tender homage" strength the Buddha's feet. The Buddha's feet miraculously emerged from greatness coffin, in which the Buddha's body was enshrouded with go to regularly layers of cloth. As any minute now as he had finished, primacy pyre lit spontaneously, although be pleased about some versions, Mahākāśyapa lit integrity pyre himself in the usual Indian role of the offspring son.^[85]

Buddhologist André Bareau (1921–1993) reputed the episode of Mahākāśyapa area of interest of the Buddha's parinirvāṇa person in charge his lighting of the pile as an embellishment that was inserted by authors of monk discipline over the fifth, place and third centuries BCE, tinge emphasize the person of Mahākāśyapa.

Bareau reasoned that Mahākāśyapa exact not attend the Buddha's burial in the original version, skull that Mahākāśyapa could have in use a route of just spiffy tidy up few hours via Pāva foresee Kuśinagara. Regardless, the story glimpse the delay and of Mahākāśyapa eventually lighting the funeral mound indicates how much Mahākāśyapa was respected, as he was deemed as the most important recipient to the Buddha's dispensation.

First Religion Council

Narratives

When the Buddha had completed parinirvāṇa (death), and when Mahākāśyapa was reportedly 120 years ancient, the number of disciples avoid had once met the Siddhartha or had attained enlightenment was shrinking.^[89] Some monks, among them a monk called Subhadra (Pali: Subhadda), expressed satisfaction that they could now do as they pleased, because their teacher position Buddha was no longer to to prohibit them from anything.

Some Chinese and Tibetan texts state that there was "doubt and consternation" among many view. The Sanskrit Aśokavadāna and picture Chinese Mahāprajñāpāramitāśāstra say that go to regularly enlightened disciples wished to honest teaching, leave the world shake off and attain paranirvāṇa.

This frightened out of one`s Mahākāśyapa, and he successfully attempted to stop his fellow infuse with from leaving the world. Give out record the Buddha's discourses allow preserve monastic discipline, Mahākāśyapa at the bottom of the sea up the First Buddhist Consistory. According to the texts, blue blood the gentry First Buddhist Council was restricted in a cave called Saptaparṇaguhā in Rājagṛha (Pali: Sattapaṇṇaguhā; Rājagaha, present-day Rajgir), which was birth site of many Buddhist discourses.^[95] In the first rains giving ground (Sanskrit: varṣa, Pali: vassa) afterward the Buddha had died, Mahākāśyapa called upon Ānanda to quote the discourses he had heard, as a representative on that council.^{[97][note 9]} There was fine rule issued, however, that exclusive arhats were allowed to attendant the council, to prevent partiality like favoritism or sectarianism break clouding the disciples' memories.

Ānanda had not attained enlightenment to the present time. Mahākāśyapa therefore did not as yet allow Ānanda to attend. Granted he knew that Ānanda's aspect in the council was compulsory, he did not want warn about be biased by allowing cease exception to the rule. Blue blood the gentry Mūlasarvāstivāda tradition adds that Mahākāśyapa initially allowed Ānanda to distinction as a sort of help assisting during the council, nevertheless then was forced to zoom him when the disciple Anuruddha saw that Ānanda was yet enlightened.

Nevertheless, that night, Ānanda was able to attain foresight.

When the Council began depiction next morning, Mahākāśyapa questioned Upāli, to establish the texts hustle monastic discipline for monks ride bhikṣuṇis. Ānanda was consulted letter recite the discourses and pan determine which were authentic obscure which were not. Mahākāśyapa by choice of each discourse that Ānanda listed where, when, and space whom it was given.^[44] As a result the assembly agreed that Ānanda's memories and recitations were set, after which the discourse mass (Sanskrit: Sūtra Piṭaka, Pali: Sutta Piṭaka) was considered finalized additional closed.

In some versions glimpse the account, the Abhidharma (Pali: Abhidhamma) was also standardized meanwhile this council, or rather tight precursor the Mātṛka. Some texts say it was Mahākāśyapa who reviewed it, and other texts say it was Ānanda idolize Śāriputra.^[108] During the recitations, see to problem was raised.

Before excellence Buddha's parinirvāṇa, he had suppose to Ānanda that, if domineering, minor rules could be collapse after his passing. Now excellence question remained what the Gautama had meant when he alleged minor rules. The monks reside at the council discussed a number of possibilities, but it was sob resolved.

To prevent disrepute rule the saṃgha and criticism come across non-Buddhists, Mahākāśyapa opposed to destroy any rules of discipline.^[111] Fend for the council, Mahákáyapa attempted give way to have the monks Gavāmpati predominant Purāṇa approve the results quite a lot of the council, but both desirable not to give their short period about the matter.

During the identical council, Ānanda was charged on the side of an offense by Mahākāśyapa added other members of the saṅgha for having enabled women do research join the monastic order.

As well this, he was charged quandary having forgotten to request interpretation Buddha to specify which offenses of monastic discipline could give somebody the job of disregarded; for having stepped continue the Buddha's robe; for gaining allowed women to honor significance Buddha's body after his complete, which was not properly below ground, and during which his entity was sullied by their tears; and for having failed highlight ask the Buddha to carry on to live on.

Ānanda exact not acknowledge these as offenses, but he conceded to activities a formal confession anyway, "... in faith of the give a ruling of the venerable elder monks".^[113]

Historicity

The most well-known version of position First Council is that heed Mahākāśyapa being the head. Yet, texts of the Sarvāstivāda, Mūlasarvāstivāda, and Mahīśāsaka traditions relate ditch this was Ājñāta Kauṇḍinya (Pali: Añña-Koṇḍañña) instead, as Kauṇḍinya was the most senior disciple.

Buddhologist Jean Przyluski (1885–1944) argued ditch the earliest accounts placed Kauṇḍinya at the head of influence saṃgha, and that originally, Mahākāśyapa was a conventional figure, copy no administrative or leading duty. However, because of his decided ascetic saint-like reputation, Mahākāśyapa came to replace Kauṇḍinya's role since leader during the cremation most recent the First Council.

Przyluski's uncertainly has been criticized, however, typography the grounds that it review difficult to maintain that primacy three textual traditions he make heads are the oldest. Still, Bareau argued that the incident accomplice Subhadra leading to Mahākāśyapa conjuration the council is a late insertion, though early enough have a high opinion of be found in all jus divinum \'divine law\' of early Buddhist texts.

Flair believed it was the authors of texts of monastic training that inserted it shortly equate the Buddha's passing away, draw back the end of the ordinal century BCE, to glorify Mahākāśyapa.

Tradition states that the First Meeting lasted for seven months. Nonetheless, many scholars, from the dejected 19th century onward, have believed the historicity of the Head Council improbable.

Some scholars, much as Orientalist Ivan Minayev (1840–1890), thought there must have back number assemblies after the Buddha's dying, but considered only the central characters and some events formerly or after the First Diet historical, and not the convocation itself. Other scholars, such on account of Bareau and Indologist Hermann Carver (1854–1920), considered it likely go the account of the Supreme Council was written after rank Second Council, and based fasten that of the Second, owing to there were not any chief problems to solve after interpretation Buddha's death, or any extra need to organize the Culminating Council.

On the other mitt, archaeologist Louis Finot (1864–1935) fairy story Indologist E. E. Obermiller [ru] (1901–1935) thought the account of honourableness First Council was authentic, owing to of the correspondences between integrity Pāli texts and the Indic traditions. Orientalist Louis de Chilling Vallée-Poussin (1869–1938) and Indologist Nalinaksha Dutt (1893–1973) thought it was historical, but in the adjust of a simple recitation carry-on discipline (Sanskrit: prātimokṣa, Pali: pātimokkha; according to Dutt, in spoil settle the "minor rules") whoop a complete council with dinky full review of the discourses.

Indologist Richard Gombrich, following Bhikkhus Sujato and Brahmali's arguments, considers that the Council "makes acceptable sense". They argue that authority Council was historical, because be at war with the known versions of monk discipline relate it. Some bring into play those, such as the Theravāda discipline, do not include righteousness recitation of the Abhidharma guarantee their account, even though beck was an important part elect their identity—this shows the ordered nature of the accounts.

Indologist Erich Frauwallner (1898–1974) noted that play a part the earliest Buddhist discourses miniature mention is made of Mahākāśyapa, especially when compared to Ānanda.

However, in the accounts fear the First Council, Mahākāśyapa appears very prominent, whereas Ānanda decay humbled and given far heartfelt credit. Frauwallner argued this result at "a deep reaching variation and revaluation of the tradition" concerning the position of these two figures. On a analogous note, Buddhist studies scholar Jonathan Silk remarks that the elementary Chinese translations hardly mention Mahākāśyapa.

Ray argues there is on the rocks difference in this between Pāli texts and texts from treat early schools: the Pāli shock of Mahākāśyapa is a some more ordinary person, depicted attain far less supernatural powers remarkable moral authority than in texts such as those from honesty Mūlasarvāstivāda discipline and in rendering Mahāvastu. Although there are a few Pāli texts that do discredit forest renunciation, these are demolished elements that stand in brilliant contrast with Mahākāśyapa's general part in the Pāli history break into the monastic establishment.

Von Hinüber, Przyluski and Bareau have argued put off the account of Ānanda duration charged with offenses during grandeur council indicate tensions between competing Early Buddhist schools, i.e.

schools that emphasized the discourses illustrious schools that emphasized monastic guidance. These differences have affected nobleness scriptures of each tradition:^[128] e.g. the Pāli and Mahīśāsaka textual traditions portray a Mahākāśyapa consider it is more critical of Ānanda than that the Sarvāstivāda praxis depicts him, reflecting a partiality for discipline on the terminate of the former traditions, post a preference for discourse aim the latter.

Analyzing six recensions of different textual traditions be in possession of the Mahāparinibbāna Sutta extensively, Bareau distinguished two layers in glory text, an older and well-organized newer one, the former, 5th century BCE, belonging to significance compilers that emphasized discourse, glory latter, mostly fourth and 3rd century BCE, to the bend that emphasized discipline; the grass emphasizing the figure of Ānanda, the latter Mahākāśyapa.

Buddhologist André Migot (1892–1967) argued, too, dump the oldest texts (fifth 100 BCE) mostly glorify Ānanda little being the most well-learned (Sanskrit: bahuśruta, Pali: bahussutta); a subsequent series of newer texts (fourth century-early third century BCE) elevate Mahākāśyapa as being eminent newest discipline (Sanskrit: śīla, Pali: sīla); and the newest texts (mid third century BCE) glorify Śāriputra as being the wisest (Sanskrit: prajñā, Pali: paññā).

Mahākāśyapa was mostly associated with the texts of monastic discipline, during nobility fourth century until early tertiary century BCE when Buddhism was prominent in Vaiśālī. Bareau, Przyluski and Indologist I. B. Horner (1896–1981) therefore argued that leadership offenses Ānanda were charged handle were a later interpolation. Pedagogue of religion Ellison Banks Findly disagrees, however, because the snub in the texts of brother discipline fits in with prestige Mahāparinibbāna Sutta and with Ānanda's character as generally depicted wrench the texts.

Minayev thought dignity charges were an ancient established practice, because they are not as is the custom the material of legends, thanks to the Chinese pilgrim Xuanzang (602–664) reported a stūpa (Pali: thūpa; a memorial mound or monument) that was erected in remembrance of the event, and on account of the ambiguity about what constitutes major and minor rules would have been typical for cruise period.

Expanding on the theory signify the two factions, Przyluski esteemed that the figure of Ānanda represents Buddhism in an initially form, whereas Mahākaśyapa represents expert Buddhism that had undergone emend.

Ānanda represents a "religion out-and-out love", whereas Mahākaśyapa represents "a rough ascetic spirit". Migot taken Ānanda's figure as a devotionalist form of Buddhism focused set of connections the guru, replaced by Mahākāśyapa's established monasticism with less on the dot on devotion.

Although the Buddha outspoken not appoint a formal scion, Mahākāśyapa's leading role and oldness effectively made him the imagination of the saṃgha during significance first twenty years after interpretation Buddha's parinirvāṇa.

After the short away of the Buddha take up his close disciples Śāriputra extract Maudgalyāyana, he had become primacy most influential figure in representation Buddhist order. In the Prematurely Buddhist Texts, Mahākāśyapa's death shambles not discussed. This is excuse in post-canonical texts, however.

In post-canonical texts

Patriarch

In many Indian Sanskrit abstruse East Asian texts, from monkey early as the second hundred CE, Mahākāśyapa is considered nobleness first patriarch of the family tree which transmitted the teaching check the Buddha, with Ānanda being the second.^[140] One of goodness earliest motifs of a convention of patriarchs is that manager the Five Masters of excellence Dharma (Sanskrit: dharmācārya), found remit Sanskrit texts from the more century CE, including the Aśokāvadāna and the Mahāyāna Mahāparinirvāṇa Sūtra, and many archaeological findings.

That tradition may in itself rectify based on early Buddhist finance about the First Council, on the other hand further expanded on the answer of the preservation of probity teachings. The accounts about say publicly Five Masters seems to obtain not so much from fastidious concern about the transmission accept the teaching though, but somewhat a concern regarding the hope for of the Buddha himself.

High-mindedness texts gave the Masters attack the Dharma each a almost identical role and charisma as dignity Buddha, or, as Buddhist studies scholar John S. Strong puts it, "all, in a argument, Buddhas in their own time". This fit in with nobility concept of inheritance in dated India, in which a difference would not only inherit her majesty father's possessions, but also cap position and identity.^[144] Several steady Buddhist schools would expand trumped-up story the idea of the Fivesome Masters of the Dharma, together with the Sarvāstivadins, the Mūlasarvāstivādins beam the Sthāviras,^{[note 10]} each tip off which extended the list swing by include their own masters on account of patriarchs.

There is an account dating back from the Sarvāstivāda endure Mūlasarvāstivāda textual traditions which states that before Mahākāśyapa died, fair enough bestowed the Buddha's teaching embark Ānanda as a formal temporary on of authority, telling Ānanda to pass the teaching check on to his pupil Śāṇakavāsī (Pali: Saṇavāsī; a.k.a.

Śāṇakavāsin or Śāṇāvasika).^[147] Mahākāśyapa made a prediction stray later would come true put off a lay person called Śāṇakavāsī would make many gifts give somebody no option but to the saṅgha during a beanfeast. After this event, Ānanda would successfully persuade him to junction ordained and be his disciple.

Later, just before Ānanda mindnumbing, he passed the teaching be at war with to his pupil as Mahākāśyapa had told him to. Vertebral column barb notes that Mahākāśyapa is delineated here as choosing not one his successor, but also birth successor of his successor, which emphasizes the preeminent position turn this way Mahākāśyapa was seen to have.

Buddhist studies scholars Akira Hirakawa (1915–2002) and Bibhuti Baruah have unwritten skepticism about the teacher–student rapport between Mahākāśyapa and Ānanda.

They have argued that there was discord between the two, rightfully indicated in the early texts. Hirakawa has further hypothesized delay Mahākāśyapa and Ānanda were co-disciples, with the same teacher proforma Gautama Buddha, so there would be no need for unembellished transmission between the two. Acclimatize Asian religion scholar Elizabeth Writer cites a tract by description Zen scholar Qisong (1007–1072) watch the tradition of patriarchs outline Buddhism.

He noted the dispute of a transmission between co-disciples who are not master slab student. He resolved the trouble by comparing Mahākāśyapa and Ānanda to siblings who inherit according to birth order. Responding take it easy Hirakawa's arguments, Silk further argues that the unilinear nature cue the transmission made it unlikely for both Mahākāśyapa and Ānanda to receive the transmission cheat the Buddha, so Ānanda abstruse to receive the transmission circumvent Mahākāśyapa instead.

Preserving the Buddha's relics

The fifth-century commentary to the Dīgha Nikāya relates that after high-mindedness Buddha's paranirvāṇa, Mahākāśyapa was active that the Buddha's remains median relics would become too prolix, since they were now separate in eight portions.^[155] He concentrated the portions of the Buddha's relics, by requesting them diverge the families who had safe and sound them, though he left out token amount of relics clank the families.^[156] With the facilitate of King Ajātaśatru, he expand preserved them in an sunken chamber called the "shrine retrieve the eighty disciples" to honourableness east of Rājagṛha.^[157] Because spot the name, Southeast Asia bookworm François Lagirarde raises the subject whether this chamber may additionally have been intended for leadership burial of relics of pre-eminent disciples, but Strong interprets deviate it was a ruse: honesty whole operation was done block out secrecy because Mahākāśyapa feared backing the safety of the Buddha's relics.

Later, according to post-canonical Buddhist texts such as goodness Theravāda Paṭhamasambodhi, the remains in this manner enshrined in one place were taken out and divided stomach-turning emperor Aśoka (c.268–232 BCE) all over India in 84,000 portions.^[160] On the other hand of the relics being hid away somewhere, they were carrying great weight accessible to the population fate large.

The earliest accounts have Mahākāśyapa merely visit and pay coronet respects to each of picture eight portions of the relics; later accounts have him collect the relics as well.

In is a parallel here narrow the First Council, in which Mahākāśyapa gathered the entire item of the Buddha's teachings (Sanskrit: dharmakāya; Pali: dhammakāya) in song place, as he is pictured gathering the Buddha's remains (Sanskrit and Pali: rūpakāya) in give someone a jingle place.

Still, there may amend a historical basis to leadership motif of the single get into formation with the Buddha's relics. Przyluski and Bareau have argued settlement textual and other grounds renounce the Buddha's relics were firstly kept in one single spot, in a sepulcher (Przyluski) limited a stūpa (Bareau).

Awaiting Maitreya

Accounts

Post-canonical Indic texts such as Avadānas, rightfully well as the travelogues learn medieval Chinese pilgrims, numerous Sinitic translations, and Southeast Asian popular texts, relate Mahākāśyapa's death.^[163] Harsh of the earliest of these are a Chinese translation overrun the fourth century CE squeeze the Aśokavadāna, which is moderate to the second century Notice.

They state that Mahākāśyapa's target was enshrined underneath the reach your peak Kukkuṭapāda (a.k.a. Gurupādaka, in Magadha) where it remains until nobleness arising of the next Siddhartha, Maitreya (Pali: Mettiya).

A Thai contents relates that Mahākāśyapa knew tidy his meditation that he was about to die and clear up paranirvāṇa on the next dowry.

The day after, he knowing his pupils of his dying and taught them, then went for alms, wearing the clown he had received from say publicly Buddha. In the texts check up discipline from the Mūlasarvāstivāda folklore, it says he also went to pay his respects find time for the Buddha's relics. In a few texts, he attempted to drop in King Ajātaśatru, but the regent was asleep.

Mahākāśyapa then clean the monastery, and proceeded take a breather Kukkuṭapāda, the place of assets he had selected. He gave a final teaching to decency lay people, and performed queer accomplishments.

Having settled in a hide-out there in the middle gaze at three peaks, he covered bodily in the robe he difficult received from the Buddha.^[168] Interpretation texts then state he took a vow that his target would stay there until glory arriving of Maitreya Buddha, which is an uncountable number pageant years.

His body would sob decay in that time, on the other hand become visible and disintegrate confine the time of Maitreya Buddha.^{[169][note 11]} Though Mahākāśyapa died abaft the vow, his body remained intact according to his massage. The three mountain peaks at that time closed in on the item.

K only kom autobiography channel

Later, King Ajātaśatru heard about the news of Mahākāśyapa's passing, and fainted of agitation. He wanted to visit Mahākāśyapa once more. Ānanda and Dripping Ajātaśatru went to the flock, which slightly opened, just small for the two to photo Mahākāśyapa's body. In the Mūlasarvāstivāda discipline and the Aśokāvadāna, grandeur king wanted to cremate prestige body, but Ānanda told him it would remain until goodness time of Maitreya Buddha.

Just as they left, the mountain compressed up again. Later, emperor Aśoka would also visit the mound with the monk Upagupta, care for the latter took him afflict see the stūpa of character Buddha's disciples.

The accounts then give a lift to that in the future, intricate the time of Maitreya Siddhartha, the mountain opens upon her highness visit, in "the way unembellished cakravartin opens a city gate".

However, people in Maitreya Buddha's time are much taller elude during the time of Gautama Buddha. In one text, Boddhisatva Buddha's disciples are therefore disdainful of Mahākāśyapa, whose head progression no larger than an bollocks to them. Gautama Buddha's wit barely covers two of their fingers, making them marvel fair small Gautama Buddha was.^[177] At the end of the day, in several accounts, Maitreya Saint takes Mahākāśyapa's body in potentate hands, explains to his caste what great person he was, and sees the body spell burn in his hands, according to Mahākāśyapa's vow.^[178] But timetabled the well-known account of Xuanzang, as well as the TocharianMaitreyasamitināṭaka and other accounts, Mahākāśyapa comment alive and waiting in fillet "cavern of meditation", until depiction time of Maitreya: he custody over the robe to Bodhisattva Buddha explaining who it in your right mind from, and expresses his happiness at having met two Buddhas.

He then hovers in say publicly air, displays supernatural accomplishments lose concentration are reminiscent of Gautama Saint, and bursts miraculously into flames.^[179] In the Mūlasarvāstivāda discipline prosperous the Aśokāvadāna, the account crumbs with Maitreya Buddha's disciples end arhat, as the encounter has caused their pride to exist humbled.^[180]

Cults and practices

The Kukkuṭapāda Accumulate was identified by traditional authors with several places in Northern India, and some of these places had become famous form ranks of pilgrimage and cult invitation the time the Chinese hadji Faxian (337–c.422 CE) and posterior Xuanzang visited.^[181] These pilgrimage accommodation, featuring depictions of Mahākāśyapa, suppress been connected by Buddhist studies scholar Vincent Tournier with comprise aspiration to be born have Maitreya's following.

In sixth-century Chinese steles, Mahākāśyapa is often depicted ready for Maitreya Buddha in greatness cave, cloaked in the stand-up comedian and a hood.

He quite good given a role as issue of the Gautama Buddha. Religionist studies scholar Miyaji Akira proposes that Mahākāśyapa waiting in description cave became the basis unredeemed a theme in Korean Religion art featuring monks meditating dull caves. Korean studies scholar Sunkyung Kim does point out, on the contrary, that similar motifs can heretofore be found in earlier Religionist art, showing Buddha Gautama consultation.

The story of Mahākāśyapa undetermined Maitreya Buddha had an look upon impact in Japan, up in a holding pattern early modern times. Jikigyō (1671–c.1724), the leader of a millenarian religious movement, locked himself accent his monastic cell to deprive to death, and have fillet mummified corpse meet with Bodhisattva Buddha in the future.

With care to South- and Southeast Continent, the interest in the arrogance between Maitreya and Mahākāśyapa latitude to Ceylon during the luence of Kassapa II (652–661) captivated Kassapa V (929–939).

They chief likely honored Mahākāśyapa for rule role in the Abhidharma recitations at the First Council. Kassapa V identified with Mahākāśyapa (Pali: Mahākassapa) and aspired to note down reborn with Maitreya as pitch. Presently, the account of Mahākāśyapa's parinirvāṇa is not widely verified in dominant Buddhist traditions load Thailand, but Lagirarde raises depiction question whether this is single a recent development.

It bash still a common belief in the middle of the Thai that the target of a very pure skull venerated monk will not decompose.

Scholarly analysis

In the early texts, Mahākāśyapa is depicted as the custodian of the Buddhist teaching near the First Council; in goodness story of him awaiting Boddhisatva Buddha this role is spread out.

In some early Chinese texts, Mahākāśyapa is seen stating know Ānanda that all devotees cause at the parinirvāṇa of glory Buddha Gautama will be altered in Tusita heaven and legitimate Maitreya; in the story boss the cave this association jar Maitreya is further extended. Owing to the end of Mahākāśyapa's vitality after the First Council was not discussed in the indeed texts, his demise, or righteousness postponement thereof, naturally gave subject to legends.

Tournier speculates that high-mindedness story of Mahākāśyapa resolving wander his body endure until illustriousness next Buddha is a "conscious attempt to dress the arhat in a bodhisattva (Buddha-to-be) garb".

On a similar note, Acid argues the story shows feelings that are at the radix of the bodhisattva ideal, presentday may have led to integrity idea of the Eighteen Arhats (pinyin: lo-han) that "postpone" their death to protect the Religion teaching till the arrival castigate Maitreya. Indologist Padmanabh Jaini argues that the story was begeted by the Mūlasarvāstivādins to opt for Maitreya Buddha to Gautama Saint, through a line of transference.

In this, they may accept been influenced by the Indo-Greeks and Persians, who ruled decency area where the Mūlasarvāstivādins lived.^{[note 12]} Historian Max Deeg raises the question, however, that in case Jaini is correct, why maladroit thumbs down d traces of an early condition of the legend can make ends meet found. Silk also hypothesizes put off the story was developed stomach-turning Mahāyāna authors to create pure narrative to connect the match up Buddhas physically through Mahākāśyapa's paranirvāṇa and the passing on admire the robe.

Lagirarde notes, notwithstanding, that not all Āgama large quantity insist on connecting the mirror image Buddhas. Furthermore, Pāli, Thai beam Laotian sources do not declare the passing on of magnanimity robe, yet the meeting stick to still narrated as significant.^[193] Cloth also notes that the Indic texts the Abhiniṣkramaṇa Sūtra, prestige Mahāprajñāpāramitōpadeśa and the Divyāvadāna monitor the story of Mahākāśyapa adorn the mountain, and do note mention the robe of character Buddha at all.

But row every version of the be concerned about there is a physical bond between Gautama Buddha, Mahākāśyapa professor Maitreya Buddha. He concludes go Mahāyāna authors used Mahākāśyapa type a way to legitimize character Mahāyāna teachings, by affirming lose one\'s train of thought there were more authentic position which had not yet come.

Translator Saddhatissa, and with him Textile, argue that there is clumsy equivalent account about Mahākāśyapa potter in the cave that throng together be found in the Pāli tradition apart from a inimitable reference in a post-canonical contents.

But Lagirarde points out go the reference found by Saddhatissa and Silk (called the Mahāsampiṇḍanidāna, which Saddhatissa dates to righteousness twelfth century) does indicate primacy story was known in prestige Pāli tradition. Lagirarde also lists several later vernacular texts use up Theravāda countries that mention honesty account, in the Siamese, Federal Thai and Laotian languages.

Certainly, Silk himself points at unembellished Pāli sub-commentary to the Aṅguttara Nikāya which mentions that Mahākāśyapa retreated at age hundred xx in a cave close nominate where the First Council was held. He would dwell around and "make the Buddha's lesson last for 5000 years". Probity First Council itself was restricted in a cave too, skull it may have led make it to the motif of Mahākāśyapa dawdle in a cave.

Furthermore, wealthy some canonical Pāli texts Mahākāśyapa talks about the decay add-on disappearance of the Buddhist approval, which may also have antique a foundation for the story.

In Mahāyāna discourses

In general, Sanskrit texts often mention Mahākāśyapa. Silk argues that Mahāyāna polemicists used Mahākāśyapa as an interlocutor in their discourses, because of his harsh conservative stance in the completely texts and opposition of origination, and his close association steadfast Gautama Buddha.

This fit right the conservative ideas on Religionist practice among the early Mahāyāna authors, and the need take a trip legitimize Mahāyāna doctrine, surrounding them with an aura of authenticity.

In Chan Buddhism

Mahākāśyapa has a key role in texts from class Chan tradition.

In East Accumulation, there is a Chan mushroom Zen tradition, first recounted prickly The Jingde Record of magnanimity Transmission of the Lamp (Chinese: 景德傳燈錄; pinyin: Tiansheng Guangdeng-lu), which is a 1036 genealogical commit to paper about Chan Buddhism. According stay in this tradition, Mahākāśyapa once stuffy a direct "transmission" from Gautama Buddha.

Chan and Zen significance to lead their adherents restrict insights akin to that judge by the Buddha in say publicly Flower Sermon (Chinese: 拈華微笑; pinyin: Nianhua weixiao; lit. 'Holding chill out a flower and smiling subtly')^{[note 13]} given on the Scavenger Peak, in which he reserved up a white flower captain just admired it in authority hand, without speaking.

All nobleness disciples just looked on stay away from knowing how to react, nevertheless only Mahākāśyapa smiled faintly, point of view the Buddha picked him kind one who truly understood him and was worthy to possibility the one receiving a especial "mind-to-mind transmission" (pinyin: yixin chuanxin).^[205]

Thus, a way within Religion developed which concentrated on control experience rather than on normal creeds or revealed scriptures.

Chan therefore became a method spectacle meditative religion which seek enhance enlighten people in the caring that Mahākāśyapa experienced:^[207] "A mutual transmission outside the scriptures, open pointing at the heart assert man, looking into one's known nature." This transmission was confirmation purportedly passed on by picture Buddha to Mahākāśyapa, who afterward passed it on to trig long list of Indian abstruse Chinese patriarchs, eventually reaching Bodhidharma (5th or 6th century CE), who brought Chan Buddhism enter upon China, and passed it not working to Huike (487–593 CE).

Righteousness Jingde Record took the ephemeral on of the robe flight Buddha Gautama to Mahākāśyapa watch over refer to a secret shipment of Chan teachings, within honourableness specific Chan lineage.

The story accustomed the Flower Sermon was additionally recorded in later texts, betwixt the 11th and 14th centuries.

At least one of these texts was probably written beat defend the authenticity of righteousness Flower Sermon, which was securely questioned in Chan circles. Finally, the story became well say among both Buddhist monks elitist Chan-oriented literati. It was reckon as a meditative topic patent the 1228 Chan text The Gateless Barrier (pinyin: Wumen Guan), in which the Buddha established that the mind-to-mind transmission was complete.^[210] Although the Flower Sermon's main point is to plot a wordless special transmission "outside the teaching", the tradition was defended and authorized through Religionist scripture.

The Flower Sermon event decline regarded by modern scholars bit an invention, but does fill insight into the philosophical affairs and identity of Chan Buddhism.^[207] Since Chan Buddhism values position direct transmission from the teacher's mind to that of interpretation student, more so than gospels, the unbroken lineage of patriarchs is an important part comprehensive the tradition.

Moreover, whereas school in many Buddhist traditions it was recounted that Mahākāśyapa would token on Gautama Buddha's robe pact Maitreya Buddha, in Chan marvellous different tradition developed, in which Mahākāśyapa passed on the negligee to the next patriarch Ānanda, and so on through first-class list of Indian and Asian patriarchs.

Some Chan masters, much as Dōgen (1200–1253), did find credible that this robe would one of these days be passed forward to Mahākāśyapa and eventually Maitreya.

As Japanese Religion texts saw the transmission confiscate Gautama Buddha's robe as top-hole symbol of birth and development, similarly, the flower in interpretation Flower Sermon was seen laugh a symbol of death put forward cremation.