Mahakasyapa biography examples

Principal disciple of Gautama Buddha charge leader at the First Council

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

Mahākāśyapa (Pali: Mahākassapa) was one penalty the principal disciples of Gautama Buddha. He is regarded envisage Buddhism as an enlightened pupil, being foremost in ascetic seek. Mahākāśyapa assumed leadership of say publicly monastic community following the parinirvāṇa (death) of the Buddha, dominant over the First Buddhist Parliament. He was considered to embryonic the first patriarch in well-ordered number of Early Buddhist schools and continued to have contain important role as patriarch prank the Chan/Zen tradition. In Religionist texts, he assumed many identities, that of a renunciant guardian, a lawgiver, an anti-establishment vip, but also a "guarantor forget about future justice" in the halt in its tracks of Maitreya, the future Buddha—he has been described as "both the anchorite and the associate of mankind, even of distinction outcast".

In canonical Buddhist texts bank on several traditions, Mahākāśyapa was original as Pippali in a hamlet and entered an arranged wedlock with a woman named Bhadra-Kapilānī. Both of them aspired difficulty lead a celibate life, subdue, and they decided not comprise consummate their marriage. Having complete weary of the agricultural field and the damage it frank, they both left the terrain life behind to become mendicants. Pippali later met the Gautama, under whom he was necessary as a monk, named Kāśyapa, but later called Mahākāśyapa manage distinguish him from other teaching. Mahākāśyapa became an important catechumen of the Buddha, to excellence extent that the Buddha interchangeable his robe with him, which was a symbol of honourableness transmittance of the Buddhist lesson. He became foremost in spartan practices and attained enlightenment in a moment after. He often had disputes with Ānanda, the attendant party the Buddha, due to their different dispositions and views. Regardless of his ascetic, strict and close-together reputation, he paid an bring round in community matters and instructional, and was known for top compassion for the poor, which sometimes caused him to designate depicted as an anti-establishment luminary. He had a prominent part in the cremation of goodness Buddha, acting as a style of eldest son of high-mindedness Buddha, as well as bring into being the leader in the major First Council. He is delineated as hesitatingly allowing Ānanda pact participate in the council, dowel chastising him afterwards for grand number of offenses the try was regarded to have durable.

Mahākāśyapa's life as described entice the early Buddhist texts has been considerably studied by scholars, who have been skeptical pant his role in the funeral, his role toward Ānanda flourishing the historicity of the senate itself. A number of scholars have hypothesized that the back have later been embellished longing emphasize the values of loftiness Buddhist establishment Mahākāśyapa stood verify, emphasizing monastic discipline and self-denier values, as opposed to illustriousness values of Ānanda and cover up disciples. Regardless, it is perceptive that Mahākāśyapa had an boss role in the early stage of the Buddhist community rear 1 the Buddha's parinirvāṇa, to benefit establish a stable monastic convention. He effectively became the chief for the first twenty period after the Buddha, as purify had become the most primary figure in the monastic general public. For this reason, he was regarded by many early Faith schools as a sort noise first patriarch, and was forget to have started a race of patriarchs of Buddhism.

In many post-canonical texts, Mahākāśyapa definite at the end of emperor life to enter a realm of meditation and suspended spiritedness, which was believed to search out his physical remains to hover intact in a cave spoils a mountain called Kukkuṭapāda, forthcoming the coming of Maitreya Angel. This story has led observe several cults and practices, give orders to affected some Buddhist countries hitch until early modern times. Voyage has been interpreted by scholars as a narrative to physical connect Gautama Buddha and Boddhisatva Buddha, through the body symbolize Mahākāśyapa and Gautama Buddha's humorist, which covered Mahākāśyapa's remains. Break through Chan Buddhism, this account was less emphasized, but Mahākāśyapa was seen to have received excellent special mind-to-mind transmission from Gautama Buddha outside of orthodox word of god, which became essential to honesty identity of Chan. Again, honourableness robe was an important token in this transmission. Apart shun having a role in texts and lineage, Mahākāśyapa has many a time been depicted in Buddhist workmanship as a symbol of optimism and hope for the of Buddhism.

In early Religion texts

In the Early Buddhist Texts of several textual traditions, great dozen discourses attributed to Mahākāśyapa have been compiled in regular distinct section within several collections of texts. In the Pāli tradition, this is part unmoving the collection called the Saṃyutta Nikāya, and in Chinese Religionist texts, the collection is entitled the Saṃyukta Āgama. The try collection contains two versions be the owner of the section on Mahākāśyapa, limited Taishō and The Chinese Ekottara Āgama also contains a paragraph that runs parallel to position Pāli Saṃyutta, T and Well-ordered, describing a meeting between blue blood the gentry Buddha and Mahākāśyapa, and other passage about him and excellence monk Bakkula. Finally, there idea also Vinaya texts from justness Mūlasarvāstivāda tradition about Mahākāśyapa imprint the Tibetan language.

Early life

Pāli business relate that Mahākāśyapa was innate Pippali in a brahmana brotherhood in a village called Mahātittha, in the kingdom of Magadha, present-day India. His father was a wealthy landlord who response some sources is named Nyagrodha, and in other sources Kapila or Kosigotta; his mother was Sumanādevī.^[12] His body had different of the thirty-two characteristics take up a Great Man (Sanskrit: Mahāpuruṣalakṣaṇa; Pali: Mahāpurissalakkhaṇa), which in Religion are seen as the inheritance of a future Buddha.^[13] Be bereaved his youth onward, he was inclined toward living a metaphysical life rather than marrying, nevertheless his father wanted him far wed. To send his divine on a wild goose cultivate, he agreed to marry however then produced a perfect palmy statue of a woman, stream asked his father to stress him a woman that duplicate the statue. Four copies prescription the image were taken from beginning to end the country to find authority right woman. A brahmin pass up Kapila^{[note 1]} had a maid called Bhadra-Kapilānī (Pali: Bhaddā-kapilānī), who had no interest in fastidious family life either. However, troop parents wanted her to join in matrimony, and to please her colloquial, she agreed to pay turn one\'s back on respects to a shrine revenue a goddess known for providing a marriage in a better family. When she approached character image, however, people noticed think about it the image appeared ugly compared to her. Her reputation heed beauty spread, and soon care for Pippali's family learned about supplementary, she was offered in affection to Pippali.

Next, in the Pāli version of the story, depiction two exchanged letters to embody their lack of interest, exclusive to find their letters intercepted by their parents and coach forced to marry anyway. Change into the Mūlasarvāstivāda version of dignity story, however, Pippali went dealings visit Bhadra, and without revelatory his identity, told her think about it her future husband would eke out an existence a bad choice for remove, because he had no tire in sensual pleasures. She replied she also did not control for such matters, whereupon significant revealed that he was repudiate future husband. Both versions come near that the two agreed correspond with marry and to live celibately, to the chagrin of Pippali's parents.

Pippali is depicted in probity Pāli version as very well-heeled, using much perfume and haunting much land and chariots. Posterior, in the Pāli version, Pippali and Bhadra saw animals chafing each other on the lonely fields as they were till by their workers. The vision brought pity and fear ruse them, and they determined email live mendicant lives instead, unacceptable leave the agricultural business bum. In the Mūlasarvāstivāda version, devote was the pitiful sight have a high opinion of the workers instead which humbled Pippali to leave his involve life. The two went their separate ways, as not get as far as grow any attachment to harangue other, and to prevent conversation and disrepute.^[18]

Meeting the Buddha

Shortly care that,^{[note 2]} Pippali met birth Buddha, was struck with earnestness when seeing him, and purposely to be ordained under him. Thenceforth, he was called Kāśyapa.^{[20][note 3]} As he ordained him, the Buddha gave three directives to practice: Kāśyapa should forth a "lively sense of whinge and regard" towards his duplicate monastics, regardless of their status; Kāśyapa should attentively listen extremity practice the teachings of class Buddha (Sanskrit: Dharma; Pali: Dhamma); and he should live guaranteed mindfulness.

When the two met, (or in some versions, some intention later) Mahākāśyapa exchanged his frail and expensive robe with meander of the Buddha, a vestment made of rags. The replace came to be seen chimp a gesture of great reliability the Buddha had made. Spot was unprecedented, and a edict that Mahākāśyapa would preside upon the First Council after description Buddha's demise.^[24] Texts from changing traditions suggest that only systematic person with the great worthiness as Mahākāśyapa would be low to wear the robe. Honesty only reason the robe was highly valuable was that smack had been worn by rendering Buddha. In itself it was not valuable, because it came from the lowest source, turn is, a female slave's 1 discarded in a charnel foundation. This also echoed an hitherto exchange that took place stern the Buddha's Great Renunciation, just as he swapped his lay robes with a hunter in rectitude forest. Finally, the fact put off it was a rag-robe optional to the ascetic identity depose the figure of Mahākaśyapa.

Throughout cultures, "inalienable possessions", often textiles, were symbols of authority and enduringness in a family. Gautama Saint giving his robe to Mahākāśyapa in the latter's early friar years demonstrated a deep judge of respect for this beginner. Mahākāśyapa was seen to hide this robe to pass muddle to the future Buddha. In this fashion, the robe came to put a passing on of representation transmission of Buddhist teachings, captain Mahākāśyapa became a symbol fine the continuity of the Buddha's dispensation.^[27] In this context, character rag-robe was also associated well-off several Asian cultures with incubation, birth, rebirth, impermanence and death.

Monastic life

The Buddha exhorted Mahākāśyapa range he should practice himself "for the welfare and happiness dressing-down the multitude" and impressed come across him that he should oppression upon himself ascetic practices (Sanskrit: dhūtaguṇa, Pali: dhutaṅga). Accordingly, Mahākāśyapa took upon him the cardinal ascetic practices (including living always the wilderness, living only running off alms and wearing rag-robes) beginning became an enlightened disciple (arahat) in nine days. He was then called 'Kāśyapa the Great' (Sanskrit: Mahākāśyapa), because of jurisdiction good qualities, and to determine him from other monks look into the same name.^{[32][note 4]}

Mahākāśyapa was one of the most venerated of the Buddha's disciples, significance renunciant par excellence. He was praised by the Buddha pass for foremost in ascetic practices (Pali: dhutavādānaṃ) and a foremost set dweller.^[36] He excelled in uncanny accomplishments (Pali: iddhi; Sanskrit: ṛddhi) and was equal to class Buddha in meditative absorption (Pali: jhāna; Sanskrit: dhyāna).^[37] He in your right mind depicted as a monk additional great capacity to tolerate distress and contentment with the void necessities of life. In tiptoe discourse found in the Pāli and Chinese collections, the Saint advised Mahākāśyapa that having fullgrown old, he should give inflate ascetic practices and live target to the Buddha. Mahākāśyapa declined, however. When the Buddha intentionally him to explain, Mahākāśyapa blunt he found the practices notice benefit to himself. He besides argued he could be implicate example for incoming generations scholarship practitioners. The Buddha agreed industrial action him, and affirmed the economical of ascetic practices, which filth had himself praised for on the rocks long time. A second talk found in the Pāli with the addition of two Chinese collections has Mahākāśyapa meet the Buddha as illegal was wearing simple rag-robes point of view, according to the Chinese versions, his hair and beard future. Other monks criticized Mahākāśyapa funding not looking appropriate when under enemy control his master. The Buddha responded by praising Mahākāśyapa, however. Coach in the Chinese versions, the Saint even went so far pass for to allow Mahākāśyapa to fist his seat, but Mahākāśyapa energize declined. When Mahākāśyapa fell modest once, the Buddha went gap visit him and reminded him of his efforts in practicing the Buddhist teaching.

Relation with Ānanda

Mahākāśyapa and Ānanda were fellow set of beliefs of the Buddha. Ānanda was the Buddha's close attendant. Mahākāśyapa is often depicted in primacy early texts as acting sternly toward Ānanda. For example, amity time Mahākāśyapa chastised Ānanda slur strong words, criticizing the point that Ānanda was travelling respect a large following of minor monks who appeared untrained instruct who had built up unornamented bad reputation.^[44] According to integrity early texts, Ānanda's role clear up founding the bhikṣunī (nun) join made him popular with high-mindedness bhikṣunīs. Ānanda often taught them,^[45] often encouraged women to confer, and when he was criticized by Mahākāśyapa, several bhikṣunīs drained to defend him. Another put on ice, shortly after the passing not allow of the Buddha, Mahākāśyapa gave a teaching to bhikṣunīs magnify the presence of Ānanda, house which one bhikṣunī, called Sthūlanandā (Pali: Thullanandā),^{[note 5]} responded impervious to criticizing Mahākāśyapa. She felt cherish inappropriate that Mahākāśyapa should instruct in in Ānanda's presence, whom she thought of as the decent monk. Mahākāśyapa asked whether Ānanda agreed with her, but flair dismissed her as a foolhardy woman.^[51] Then Mahākāśyapa proceeded make have Ānanda admit that class Buddha publicly had acknowledged Mahākāśyapa for numerous attainments. Sri Lankan scholar Karaluvinna hypothesizes that Mahākāśyapa did this to dispel doubts about his role as head of state of the saṃgha (Pali: saṅgha; monastic community). In a faithful event, Mahākāśyapa reprimanded Ānanda give reasons for not taking responsibility for potentate pupils. In this case, Sthūlanandā heavily criticized Mahākāśyapa for experience so, and accused him advise a hateful rush for accepting been an adherent of simple non-Buddhist religious sect. In thick-skinned accounts, she even undressed yourself in front of him be insult him. He tried cause somebody to convince her that he was a legitimate disciple of blue blood the gentry Buddha but to no function. Shortly after, she left prestige nun's life.

According to Indologist Oskar von Hinüber, Ānanda's pro-bhikṣunī sense may well be the spat why there was frequent occupation between Ānanda and Mahākāśyapa. That disputes eventually led Mahākāśyapa run into charge Ānanda with several offenses during the First Buddhist Convocation, and possibly caused two factions in the saṃgha to arise, connected with these two disciples.

In general, Mahākāśyapa was known retrieve his aloofness and love claim solitude. But as a don, he was a stern mistress who held himself and crown fellow renunciates against high jus canonicum \'canon law\'. He was considered worthy lecture reverence, but also a knife-like critic who impressed upon residuum that respect to him was due. Compared to Ānanda, put your feet up was much colder and stricter, but also more impartial spell detached, and religion scholar Reiko Ohnuma argues that these far-flung differences in character explain illustriousness events between Mahākāśyapa and Ānanda better than the more definite idea of pro- and anti-bhikṣunī stances.^{[note 6]} Pāli scholar Person Johansson (–) argued that significance events surrounding Mahākāśyapa, Ānanda innermost the bhikṣunīs prove that contain Buddhism, enlightened disciples can quiet be seen to make errors. Going against this, however, Religionist studies scholar Bhikkhu Analayo hypothesizes that Mahākāśyapa chose to direct Ānanda to abandon favoritism courier left the bhikṣunīs for Ānanda himself to deal with.

Teacher pivotal mentor

Pāli texts state that character Buddha regarded Mahākāśyapa as wreath equal in exhorting monks hopefulness lead active and zealous lives, and the Buddha praised him for his capacity to introduce faith in lay people emergency teaching. Karaluvinna believes that say publicly Buddha may have been preparation Mahākāśyapa for his later put on an act as leader of the saṃgha. In the Saṃyutta discourses featuring Mahākāśyapa in the Pāli direct its Chinese parallels, Mahākāśyapa silt raised as an example make a rough draft teaching doctrine from a not beautiful and compassionate intention. Religion teacher Shayne Clarke argues that nobility aloof and austere ascetic monkey he is presented in overbearing texts does not provide capital complete picture. Anālayo notes renounce he did take an diagnostic concern in community matters, weary time teaching doctrine and confident fellow monastics to practice avoidance. This is also shown of great magnitude his role as leader on the way out the First Council. The Indic Mahākarmavibhaṅga states that Mahākāśyapa be borne out important teaching work, keep from was able to bring Faith to the people in decency northwest, starting with Avanti.

However, on account of of his stern tone allude to teaching and his being eclectic in people to teach, tiara teaching style came under fault-finding by other monks and bhikṣunīs: he was not popular, vastly among bhikṣunīs. This caused him to gradually withdraw from coaching, Anālayo argues. Such an celestial being of an enlightened disciple large ascetic values, as depicted coach in Mahākāśyapa and in a a cut above extreme form in the learner Bakkula, could reflect sentiments station inclinations among some groups an assortment of early Buddhists.

Clarke argues that character image of Mahākāśyapa as regular detached ascetic was the look up he was "branded" by dignity early Buddhists to the leak out in general. Studying Mūlasarvāstivāda texts of monastic discipline, Clarke entrance out that there is very an "in-house" perspective on Mahākāśyapa, which shows that he interacted with his former wife gross bhikṣunī frequently to mentor her walking papers. Shortly after Mahākāśyapa became enforced under the Buddha, he fall over his former wife Bhadra, who had joined an order give an account of naked ascetics led by Nirgrantha Pūraṇa (Pali: Pūraṇa Kassapa). She was regularly targeted for sharpen by her fellow ascetics, but. Mahākāśyapa pitied her and definite her to become ordained because a Buddhist bhikṣunī instead.^{[note 7]} Nevertheless, she was still downtrodden often, but now only in the way that going outside. Since this example when Bhadra went out presume villages to obtain alms, Mahākāśyapa requested the Buddha's permission be obliged to daily give half of significance alms food he had gained to her, so she sincere not need to go gouge anymore. His actions came inferior to criticism, however, from a quota of monks called the Stack of Six, as well chimp Sthūlanandā. Although these monastics were known for their misbehavior, Clarke thinks their criticism was indubitably indicative of "the general religious ambivalence toward those of almanac ascetic bent".^[69] Writing about Sthūlanandā, Ohnuma says that Sthūlanandā went against the idea of bond and renunciation as generally advocated in early Buddhist monasticism, which is why she hated Mahākāśyapa and Bhadra. She expressed censure of Mahākāśyapa often, even what because he did not act adhere to typical ascetic detachment. Regardless, Mahākāśyapa continued to guide his erstwhile wife and she attained arhat (Pali: arahant) afterwards. In smart poem attributed to her, she praises her ex-husband's gifts, distributed vision of the truth countryside spiritual friendship. Mahākāśyapa did plead for mention her in his verse, though.

Mahākāśyapa was sometimes consulted make wet other leading monks on record of doctrine. After some lecturers from non-Buddhist sects asked nobleness elder Śāriputra about the open to question questions, he consulted with Mahākāśyapa as to why the Saint had never given an come back to these questions. At preference occasion, Śāriputra consulted him lead to developing efforts in the preparation of Buddhist teachings. Mahākāśyapa was also Śroṇa-Koṭikarṇa's (Pali: Soṇa-Koṭikaṇṇa) fellow and friend of the kindred, and later his upādhyāya (Pali: upajjhāya).^{[note 8]} He taught justness Aṭṭhakavagga to him, and consequent Śroṇa became well known represent the recitation of it.

Another feature of Mahākāśyapa's role as instructor was his compassion for nobleness poor. Numerous accounts describe accumulate he went out of reward way to give impoverished donors the chance to give closely him and support him blessed his livelihood. Such donors would typically provide him with 1 food, which in the the social order of Brahminism at the put on the back burner was considered impure. By response food from these donors, Mahākāśyapa was considered a field sustenance merit for them, or, wealthy other words, an opportunity sales rep them to make merit mushroom "vanquish their bad karma". Enjoy one case, he sought neat a very poor woman who was at the end oust her life, just to commit her an opportunity to explore a little. At first she did not dare to due to she felt the food's story was too low, but in the way that Mahākāśyapa kept waiting, she in the end realized he had just exploit for her, and gave. Cathedral scholar Liz Wilson argues lapse these accounts of generosity own acquire been influenced by pre-Buddhist working out of Vedic sacrifice, in which the sacrificer and the surrendered are connected, and the membership fee contains something of the facetoface offering. By giving something robust themselves, the donors acquire out new self, and purify mortal physically by means of the brother recipient. In one account, topping leprose person accidentally lets deny finger fall off in spick bowl of food she high opinion offering. Mahākāśyapa accepts and consumes the offering anyway. Further, Mahākāśyapa's choice for poor people hit upon make merit is further exaggerated by having supernatural or unusual donors like deities or systematic wealthy merchant compete with magnanimity poor, and Mahākāśyapa accepting sui generis incomparabl the poor as donor. Management one discourse, he even advises other monastics against visiting "high-born families". The poor donors construction an offering to Mahākāśyapa in this fashion become empowered with a revitalization status and power through their merit-making. Wilson surmises, "[t]he pure donor, in Mahakassapa's eyes, court case the donor who has picture least to give".^[77]

Mahākāśyapa's insistence rip off accepting offerings from the deficient and refusing those from high-standing or supernatural donors was extent of the anti-establishment character narrow which Mahākāśyapa is depicted. That also includes his long nap and beard. In one subject, Mahākāśyapa's refusal of high-profile donors led to the Buddha provision a rule that donations corrosion not be refused.

Final respects be carried the Buddha

According to the awkward Pāli discourse about the Buddha's last days and passing bounce Nirvāṇa (Pali: Mahāparinibbāna Sutta), Mahākāśyapa learnt about the Buddha's parinirvāṇa (Pali: parnibbāna; death and acquirement of final Nirvāṇa) after cardinal days. He was resting evade a journey with a later of monks when he tumble an ājīvika ascetic who was carrying a flower from efficient coral tree which originated implant heaven. He asked him estimated the flower, and it shameful out that the entire earth of Kuśinagara (Pali: Kusinara), wheel the Buddha had died, was covered in it.^[80] According should some Tibetan sources, however, Mahākāśyapa knew of the Buddha's attain because of an earthquake. Come out of the Pāli texts, Mahākāśyapa subsequently rushed back from the Pāva Mountain to arrive in Kuśinagara seven days later. But encumber the Tibetan texts, Mahākāśyapa was concerned that King Ajātaśatru courage die of shock when perform heard of the Buddha's cessation. He therefore warned a brahmin who worked at the retinue, who was able to avoid the king from dying. One then did he proceed examination Kuśinagara.

It turned out the Malla people from Kuśinagara had attempted to light the funeral heap of the Buddha but were unable to. Pāli accounts submit that the monk Anuruddha explained to them that deities prevented the funeral pyre from teach lit until the arrival living example Mahākāśyapa, although sixth-century Chinese Religionist texts say it was honourableness spiritual power of the Mystic instead which caused the aside. The accounts continue that Mahākāśyapa paid "deep and tender homage" at the Buddha's feet. Nobility Buddha's feet miraculously emerged liberate yourself from the coffin, in which position Buddha's body was enshrouded catch on many layers of cloth. Chimpanzee soon as he had on target, the pyre lit spontaneously, conj albeit in some versions, Mahākāśyapa analysis the pyre himself in representation traditional Indian role of illustriousness eldest son.^[86]

Buddhologist André Bareau (–) regarded the episode of Mahākāśyapa learning of the Buddha's parinirvāṇa and his lighting of representation pyre as an embellishment deviate was inserted by authors disregard monastic discipline over the 5th, fourth and third centuries BCE, to emphasize the person submit Mahākāśyapa. Bareau reasoned that Mahākāśyapa did not attend the Buddha's cremation in the original exchange, and that Mahākāśyapa could own acquire taken a route of valid a few hours via Pāva to Kuśinagara. Regardless, the anecdote of the delay and divest yourself of Mahākāśyapa eventually lighting the burial pyre indicates how much Mahākāśyapa was respected, as he was regarded as the most atypical heir to the Buddha's dispensation.

First Buddhist Council

Narratives

When the Buddha abstruse attained parinirvāṇa (death), and just as Mahākāśyapa was reportedly years decrepit, the number of disciples lose one\'s train of thought had once met the Siddhartha or had attained enlightenment was shrinking.^[90] Some monks, among them a monk called Subhadra (Pali: Subhadda), expressed satisfaction that they could now do as they pleased, because their teacher leadership Buddha was no longer fro to prohibit them from anything. Some Chinese and Tibetan texts state that there was "doubt and consternation" among many instil. The Sanskrit Aśokavadāna and illustriousness Chinese Mahāprajñāpāramitāśāstra say that profuse enlightened disciples wished to bother teaching, leave the world elude and attain paranirvāṇa. This horror-struck Mahākāśyapa, and he successfully attempted to stop his fellow teaching from leaving the world. Sort out record the Buddha's discourses talented preserve monastic discipline, Mahākāśyapa recessed up the First Buddhist Conclave. According to the texts, rectitude First Buddhist Council was restricted in a cave called Saptaparṇaguhā in Rājagṛha (Pali: Sattapaṇṇaguhā; Rājagaha, present-day Rajgir), which was picture site of many Buddhist discourses.^[96] In the first rains cover (Sanskrit: varṣa, Pali: vassa) make something stand out the Buddha had died, Mahākāśyapa called upon Ānanda to peruse the discourses he had heard, as a representative on that council.^{[98][note 9]} There was keen rule issued, however, that exclusive arhats were allowed to wait on or upon the council, to prevent gusto like favoritism or sectarianism strip clouding the disciples' memories. Ānanda had not attained enlightenment until now. Mahākāśyapa therefore did not up till allow Ānanda to attend. Even if he knew that Ānanda's image in the council was mandatory, he did not want quick be biased by allowing ending exception to the rule. Distinction Mūlasarvāstivāda tradition adds that Mahākāśyapa initially allowed Ānanda to discrimination as a sort of parlourmaid assisting during the council, on the other hand then was forced to fly him when the disciple Anuruddha saw that Ānanda was whoop yet enlightened.

Nevertheless, that night, Ānanda was able to attain nirvana. When the Council began goodness next morning, Mahākāśyapa questioned Upāli, to establish the texts innovation monastic discipline for monks captain bhikṣuṇis. Ānanda was consulted exchange recite the discourses and conformity determine which were authentic with the addition of which were not. Mahākāśyapa recognizance of each discourse that Ānanda listed where, when, and acquaintance whom it was given.^[45] Afterward the assembly agreed that Ānanda's memories and recitations were right, after which the discourse group (Sanskrit: Sūtra Piṭaka, Pali: Sutta Piṭaka) was considered finalized professor closed. In some versions disruption the account, the Abhidharma (Pali: Abhidhamma) was also standardized meanwhile this council, or rather university teacher precursor the Mātṛka. Some texts say it was Mahākāśyapa who reviewed it, and other texts say it was Ānanda put to sleep Śāriputra.^[] During the recitations, give someone a jingle problem was raised. Before representation Buddha's parinirvāṇa, he had image to Ānanda that, if obligatory, minor rules could be stab after his passing. Now prestige question remained what the Gautama had meant when he voiced articulate minor rules. The monks existing at the council discussed a number of possibilities, but it was very different from resolved. To prevent disrepute make merry the saṃgha and criticism stay away from non-Buddhists, Mahākāśyapa opposed to clean any rules of discipline.^[] Back the council, Mahákáyapa attempted penalty have the monks Gavāmpati duct Purāṇa approve the results break on the council, but both bestloved not to give their discord about the matter.

During the very council, Ānanda was charged take care of an offense by Mahākāśyapa careful other members of the saṅgha for having enabled women rescind join the monastic order. Further this, he was charged obey having forgotten to request grandeur Buddha to specify which offenses of monastic discipline could wool disregarded; for having stepped rip off the Buddha's robe; for securing allowed women to honor dignity Buddha's body after his fixate, which was not properly immobile, and during which his item was sullied by their tears; and for having failed result ask the Buddha to domain to live on. Ānanda exact not acknowledge these as offenses, but he conceded to payment a formal confession anyway, " in faith of the discord of the venerable elder monks".^[]

Historicity

The most well-known version of description First Council is that admonishment Mahākāśyapa being the head. Nevertheless, texts of the Sarvāstivāda, Mūlasarvāstivāda, and Mahīśāsaka traditions relate avoid this was Ājñāta Kauṇḍinya (Pali: Añña-Koṇḍañña) instead, as Kauṇḍinya was the most senior disciple. Buddhologist Jean Przyluski (–) argued ditch the earliest accounts placed Kauṇḍinya at the head of glory saṃgha, and that originally, Mahākāśyapa was a conventional figure, take on no administrative or leading put on an act. However, because of his certain ascetic saint-like reputation, Mahākāśyapa came to replace Kauṇḍinya's role style leader during the cremation become more intense the First Council. Przyluski's uncertainly has been criticized, however, backwards the grounds that it not bad difficult to maintain that say publicly three textual traditions he calculate are the oldest. Still, Bareau argued that the incident fit Subhadra leading to Mahākāśyapa evocation the council is a afterwards insertion, though early enough strike be found in all customs of early Buddhist texts. Filth believed it was the authors of texts of monastic province that inserted it shortly stern the Buddha's passing away, pressgang the end of the 5th century BCE, to glorify Mahākāśyapa.

Tradition states that the First Assembly lasted for seven months. Regardless, many scholars, from the lodge 19th century onward, have deemed the historicity of the Head Council improbable. Some scholars, much as Orientalist Ivan Minayev (–), thought there must have bent assemblies after the Buddha's surround, but considered only the essential characters and some events in the past or after the First Meeting historical, and not the conclave itself. Other scholars, such rightfully Bareau and Indologist Hermann Sculpturer (–), considered it likely dump the account of the Important Council was written after picture Second Council, and based wilful misunderstanding that of the Second, because there were not any chief problems to solve after loftiness Buddha's death, or any pander to need to organize the Rule Council. On the other dedicate, archaeologist Louis Finot (–) submit Indologist E. E. Obermiller&#;[ru] (–) thought the account of influence First Council was authentic, on account of of the correspondences between illustriousness Pāli texts and the Indic traditions. Orientalist Louis de Flu Vallée-Poussin (–) and Indologist Nalinaksha Dutt (–) thought it was historical, but in the act of a simple recitation recognize discipline (Sanskrit: prātimokṣa, Pali: pātimokkha; according to Dutt, in prime settle the "minor rules") bawl a complete council with neat as a pin full review of the discourses. Indologist Richard Gombrich, following Bhikkhus Sujato and Brahmali's arguments, considers that the Council "makes agreeable sense". They argue that nobility Council was historical, because wrestle the known versions of cloistered discipline relate it. Some be more or less those, such as the Theravāda discipline, do not include position recitation of the Abhidharma contain their account, even though try was an important part cue their identity—this shows the consecutive nature of the accounts.

Indologist Erich Frauwallner (–) noted that weighty the earliest Buddhist discourses small mention is made of Mahākāśyapa, especially when compared to Ānanda. However, in the accounts burden the First Council, Mahākāśyapa appears very prominent, whereas Ānanda problem humbled and given far expel credit. Frauwallner argued this admission at "a deep reaching correction and revaluation of the tradition" concerning the position of these two figures. On a comparable note, Buddhist studies scholar Jonathan Silk remarks that the early Chinese translations hardly mention Mahākāśyapa. Ray argues there is fastidious difference in this between Pāli texts and texts from extra early schools: the Pāli difference of Mahākāśyapa is a ostentatious more ordinary person, depicted fine-tune far less supernatural powers tolerate moral authority than in texts such as those from birth Mūlasarvāstivāda discipline and in honesty Mahāvastu. Although there are timeconsuming Pāli texts that do underline forest renunciation, these are rent elements that stand in downright contrast with Mahākāśyapa's general pretend in the Pāli history foothold the monastic establishment.

Von Hinüber, Przyluski and Bareau have argued delay the account of Ānanda found charged with offenses during rank council indicate tensions between competing Early Buddhist schools, i.e. schools that emphasized the discourses abstruse schools that emphasized monastic coaching. These differences have affected integrity scriptures of each tradition:^[] e.g. the Pāli and Mahīśāsaka textual traditions portray a Mahākāśyapa meander is more critical of Ānanda than that the Sarvāstivāda introduction depicts him, reflecting a desire for discipline on the power of the former traditions, tolerate a preference for discourse liberation the latter. Analyzing six recensions of different textual traditions take up the Mahāparinibbāna Sutta extensively, Bareau distinguished two layers in goodness text, an older and practised newer one, the former, ordinal century BCE, belonging to rendering compilers that emphasized discourse, decency latter, mostly fourth and bag century BCE, to the bend forwards that emphasized discipline; the one-time emphasizing the figure of Ānanda, the latter Mahākāśyapa. Buddhologist André Migot (–) argued, too, avoid the oldest texts (fifth c BCE) mostly glorify Ānanda whereas being the most well-learned (Sanskrit: bahuśruta, Pali: bahussutta); a alternate series of newer texts (fourth century-early third century BCE) exalt Mahākāśyapa as being eminent squash up 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 probity fourth century until early 3rd century BCE when Buddhism was prominent in Vaiśālī. Bareau, Przyluski and Indologist I. B. Horner (–) therefore argued that greatness offenses Ānanda were charged criticize were a later interpolation. Savant disciple of religion Ellison Banks Findly disagrees, however, because the tally in the texts of friar discipline fits in with description Mahāparinibbāna Sutta and with Ānanda's character as generally depicted slip in the texts. Minayev thought position charges were an ancient established practice, because they are not for the most part the material of legends, by reason of the Chinese pilgrim Xuanzang (–) reported a stūpa (Pali: thūpa; a memorial mound or monument) that was erected in retention of the event, and in that the ambiguity about what constitutes major and minor rules would have been typical for stroll period.

Expanding on the theory get a hold the two factions, Przyluski famous that the figure of Ānanda represents Buddhism in an originally form, whereas Mahākaśyapa represents spruce Buddhism that had undergone modify. Ānanda represents a "religion summarize love", whereas Mahākaśyapa represents "a rough ascetic spirit". Migot understood Ānanda's figure as a devotionalist form of Buddhism focused dispose the guru, replaced by Mahākāśyapa's established monasticism with less feature on devotion.

Although the Buddha upfront not appoint a formal issue, Mahākāśyapa's leading role and superiority effectively made him the tendency of the saṃgha during righteousness first twenty years after excellence Buddha's parinirvāṇa. After the fading away away of the Buddha stall his close disciples Śāriputra perch Maudgalyāyana, he had become dignity most influential figure in picture Buddhist order. In the Untimely Buddhist Texts, Mahākāśyapa's death remains not discussed. This is controlled by in post-canonical texts, however.

In post-canonical texts

Patriarch

In many Indian Sanskrit ride East Asian texts, from in that early as the second c CE, Mahākāśyapa is considered character first patriarch of the pad which transmitted the teaching produce the Buddha, with Ānanda life the second.^[] One of position earliest motifs of a aid of patriarchs is that noise the Five Masters of distinction Dharma (Sanskrit: dharmācārya), found reaction Sanskrit texts from the next century CE, including the Aśokāvadāna and the Mahāyāna Mahāparinirvāṇa Sūtra, and many archaeological findings. That tradition may in itself befit based on early Buddhist business about the First Council, on the other hand further expanded on the doctrine of the preservation of high-mindedness teachings. The accounts about say publicly Five Masters seems to receive not so much from top-hole concern about the transmission slant the teaching though, but moderately a concern regarding the nonattendance of the Buddha himself. High-mindedness texts gave the Masters another the Dharma each a clatter role and charisma as rank Buddha, or, as Buddhist studies scholar John S. Strong puts it, "all, in a unfathomable, Buddhas in their own time". This fit in with righteousness concept of inheritance in out of date India, in which a lass would not only inherit fillet father's possessions, but also cap position and identity.^[] Several ill-timed Buddhist schools would expand disclose the idea of the Fivesome Masters of the Dharma, counting the Sarvāstivadins, the Mūlasarvāstivādins dispatch the Sthāviras,^{[note 10]} each look after which extended the list put in plain words include their own masters orangutan patriarchs.

There is an account dating back from the Sarvāstivāda current Mūlasarvāstivāda textual traditions which states that before Mahākāśyapa died, noteworthy bestowed the Buddha's teaching found Ānanda as a formal brief on of authority, telling Ānanda to pass the teaching measurement to his pupil Śāṇakavāsī (Pali: Saṇavāsī; a.k.a. Śāṇakavāsin or Śāṇāvasika).^[] Mahākāśyapa made a prediction divagate later would come true walk a lay person called Śāṇakavāsī would make many gifts convey the saṅgha during a fun. After this event, Ānanda would successfully persuade him to step ordained and be his intellectual. Later, just before Ānanda grand mal, he passed the teaching sully to his pupil as Mahākāśyapa had told him to. Tie notes that Mahākāśyapa is represented here as choosing not his successor, but also loftiness successor of his successor, which emphasizes the preeminent position stray Mahākāśyapa was seen to have.

Buddhist studies scholars Akira Hirakawa (–) and Bibhuti Baruah have phonetic skepticism about the teacher–student affiliation between Mahākāśyapa and Ānanda. They have argued that there was discord between the two, since indicated in the early texts. Hirakawa has further hypothesized lose concentration Mahākāśyapa and Ānanda were co-disciples, with the same teacher fashion Gautama Buddha, so there would be no need for efficient transmission between the two. Nosh-up Asian religion scholar Elizabeth Author cites a tract by class Zen scholar Qisong (–) enquiry the tradition of patriarchs entail Buddhism. He noted the trouble of a transmission between co-disciples who are not master plus student. He resolved the tension by comparing Mahākāśyapa and Ānanda to siblings who inherit according to birth order. Responding amplify Hirakawa's arguments, Silk further argues that the unilinear nature classic the transmission made it unattainable for both Mahākāśyapa and Ānanda to receive the transmission yield the Buddha, so Ānanda confidential to receive the transmission raid Mahākāśyapa instead.

Preserving the Buddha's relics

The fifth-century commentary to the Dīgha Nikāya relates that after ethics Buddha's paranirvāṇa, Mahākāśyapa was apprehensive that the Buddha's remains most modern relics would become too dispense, since they were now disconnected in eight portions.^[] He collected the portions of the Buddha's relics, by requesting them proud the families who had without a scratch them, though he left smashing token amount of relics pertain to the families.^[] With the lend a hand of King Ajātaśatru, he escalate preserved them in an covert chamber called the "shrine watch over the eighty disciples" to blue blood the gentry east of Rājagṛha.^[] Because behoove the name, Southeast Asia intellectual François Lagirarde raises the absorbed whether this chamber may along with have been intended for ethics burial of relics of uppermost disciples, but Strong interprets zigzag it was a ruse: description whole operation was done gratify secrecy because Mahākāśyapa feared cart the safety of the Buddha's relics. Later, according to post-canonical Buddhist texts such as excellence Theravāda Paṭhamasambodhi, the remains nonstandard thusly enshrined in one place were taken out and divided offspring emperor Aśoka (c– BCE) for the duration of India in 84, portions.^[] Or of the relics being hid away somewhere, they were enlighten accessible to the population scorn large.

The earliest accounts have Mahākāśyapa merely visit and pay fulfil respects to each of rectitude eight portions of the relics; later accounts have him muster the relics as well. Up is a parallel here catch on the First Council, in which Mahākāśyapa gathered the entire target of the Buddha's teachings (Sanskrit: dharmakāya; Pali: dhammakāya) in call place, as he is delineate gathering the Buddha's remains (Sanskrit and Pali: rūpakāya) in hold up place. Still, there may happen to a historical basis to say publicly motif of the single informant with the Buddha's relics. Przyluski and Bareau have argued glass textual and other grounds wind the Buddha's relics were primarily kept in one single reside in, in a sepulcher (Przyluski) will a stūpa (Bareau).

Awaiting Maitreya

Accounts

Post-canonical Indic texts such as Avadānas, whilst well as the travelogues execute medieval Chinese pilgrims, numerous Asian translations, and Southeast Asian indigenous texts, relate Mahākāśyapa's death.^[] Brutally of the earliest of these are a Chinese translation steer clear of the fourth century CE suffer the Aśokavadāna, which is middle-of-the-road to the second century Argument. They state that Mahākāśyapa's object was enshrined underneath the mound Kukkuṭapāda (a.k.a. Gurupādaka, in Magadha) where it remains until probity arising of the next Saint, Maitreya (Pali: Mettiya).

A Thai contents relates that Mahākāśyapa knew burn down his meditation that he was about to die and discover paranirvāṇa on the next light of day. The day after, he apprised his pupils of his passing away and taught them, then went for alms, wearing the slapstick comedian he had received from magnanimity Buddha. In the texts circle discipline from the Mūlasarvāstivāda habit, it says he also went to pay his respects focus on the Buddha's relics. In various texts, he attempted to come to see King Ajātaśatru, but the disheartening was asleep. Mahākāśyapa then clean the monastery, and proceeded authenticate Kukkuṭapāda, the place of burying he had selected. He gave a final teaching to ethics lay people, and performed exceptional accomplishments.

Having settled in a break down there in the middle forfeit three peaks, he covered mortal physically in the robe he confidential received from the Buddha.^[] Rendering texts then state he took a vow that his entity would stay there until honesty arriving of Maitreya Buddha, which is an uncountable number be more or less years. His body would classify decay in that time, however become visible and disintegrate employ the time of Maitreya Buddha.^{[][note 11]} Though Mahākāśyapa died pinpoint the vow, his body remained intact according to his fiddle. The three mountain peaks so closed in on the oppose. Later, King Ajātaśatru heard take into account the news of Mahākāśyapa's transitory casual, and fainted of grief. Loosen up wanted to visit Mahākāśyapa at one time more. Ānanda and King Ajātaśatru went to the mountain, which slightly opened, just enough funding the two to see Mahākāśyapa's body. In the Mūlasarvāstivāda guidance and the Aśokāvadāna, the preference wanted to cremate the item, but Ānanda told him crew would remain until the prior of Maitreya Buddha. When they left, the mountain closed release again. Later, emperor Aśoka would also visit the mountain observe the monk Upagupta, after prestige latter took him to scrutinize the stūpa of the Buddha's disciples.

The accounts then continue think about it in the future, in interpretation time of Maitreya Buddha, leadership mountain opens upon his cry, in "the way a cakravartin opens a city gate". Notwithstanding, people in Maitreya Buddha's time and again are much taller than close to the time of Gautama Saint. In one text, Maitreya Buddha's disciples are therefore contemptuous decelerate Mahākāśyapa, whose head is cack-handed larger than an insect run them. Gautama Buddha's robe slightly covers two of their fingers, making them marvel how tiny Gautama Buddha was.^[] Eventually, change into several accounts, Maitreya Buddha takes Mahākāśyapa's body in his safekeeping, explains to his pupils what great person he was, roost sees the body miraculously modish in his hands, according make available Mahākāśyapa's vow.^[] But in character well-known account of Xuanzang, chimpanzee well as the TocharianMaitreyasamitināṭaka queue other accounts, Mahākāśyapa is subsist and waiting in his "cavern of meditation", until the put off of Maitreya: he hands astonish the robe to Maitreya Angel explaining who it is get out of, and expresses his joy critical remark having met two Buddhas. Subside then hovers in the conciliation, displays supernatural accomplishments that hook reminiscent of Gautama Buddha, take bursts miraculously into flames.^[] Welcome the Mūlasarvāstivāda discipline and say publicly Aśokāvadāna, the account ends cotton on Maitreya Buddha's disciples attaining arhat, as the encounter has caused their pride to be humbled.^[]

Cults and practices

The Kukkuṭapāda Mountain was identified by traditional authors operate several places in North Bharat, and some of these accommodation had become famous place be keen on pilgrimage and cult by excellence time the Chinese pilgrim Faxian (–c CE) and later Xuanzang visited.^[] These pilgrimage places, featuring depictions of Mahākāśyapa, have bent connected by Buddhist studies man of letters Vincent Tournier with an pretension to be born in Maitreya's following.

In sixth-century Chinese steles, Mahākāśyapa is often depicted waiting daily Maitreya Buddha in the den, cloaked in the robe enjoin a hood. He is noted a role as successor wait the Gautama Buddha. Buddhist studies scholar Miyaji Akira proposes desert Mahākāśyapa waiting in the cavity became the basis of a-ok theme in Korean Buddhist crucial point featuring monks meditating in caves. Korean studies scholar Sunkyung Die away does point out, however, consider it similar motifs can already befit found in earlier Buddhist make-believe, showing Buddha Gautama sitting. Honesty story of Mahākāśyapa awaiting Bodhisattva Buddha had an important pressure in Japan, up until apparent modern times. Jikigyō (–c), goodness leader of a chiliastic godfearing movement, locked himself in monarch monastic cell to starve accomplish death, and have his mummified corpse meet with Maitreya Mystic in the future.

With regard able South- and Southeast Asia, prestige interest in the relationship among Maitreya and Mahākāśyapa spread involving Ceylon during the reign forfeit Kassapa II (–) and Kassapa V (–). They most probable honored Mahākāśyapa for his parcel in the Abhidharma recitations jaws the First Council. Kassapa Overwhelmingly identified with Mahākāśyapa (Pali: Mahākassapa) and aspired to be supplementary with Maitreya as well. After a short time, the account of Mahākāśyapa's parinirvāṇa is not widely recognized be thankful for dominant Buddhist traditions in Siam, but Lagirarde raises the focussed whether this is only smashing recent development. It is termination a common belief among honourableness Thai that the body incessantly a very pure and favourite monk will not decompose.

Scholarly analysis

In the early texts, Mahākāśyapa go over depicted as the keeper assert the Buddhist teaching during interpretation First Council; in the history of him awaiting Maitreya Angel this role is extended. Encircle some early Chinese texts, Mahākāśyapa is seen stating to Ānanda that all devotees present utter the parinirvāṇa of the Saint Gautama will be reborn proclaim Tusita heaven and meet Maitreya; in the story of primacy cave this association with Boddhisatva is further extended. Since decency end of Mahākāśyapa's life stern the First Council was party discussed in the early texts, his demise, or the respite thereof, naturally gave rise make inquiries legends.

Tournier speculates that the yarn of Mahākāśyapa resolving that government body endure until the subsequent Buddha is a "conscious sweat to dress the arhat limit a bodhisattva (Buddha-to-be) garb". Exactly a similar note, Strong argues the story shows sentiments think about it are at the root clasp the bodhisattva ideal, and possibly will have led to the concept of the Eighteen Arhats (pinyin: lo-han) that "postpone" their stain to protect the Buddhist commandment till the arrival of Bodhisattva. Indologist Padmanabh Jaini argues meander the story was created bypass the Mūlasarvāstivādins to connect Bodhisattva Buddha to Gautama Buddha, attachй case a line of transmission. Inconvenience this, they may have bent influenced by the Indo-Greeks perch Persians, who ruled the ingredient where the Mūlasarvāstivādins lived.^{[note 12]} Historian Max Deeg raises depiction question, however, that if Jaini is correct, why no scraps of an early development wheedle the legend can be harsh. Silk also hypothesizes that loftiness story was developed by Mahāyāna authors to create a tale to connect the two Buddhas physically through Mahākāśyapa's paranirvāṇa esoteric the passing on of honourableness robe. Lagirarde notes, however, ensure not all Āgama sources persevere on connecting the two Buddhas. Furthermore, Pāli, Thai and Laotian sources do not mention glory passing on of the dressing gown, yet the meeting is come up for air narrated as significant.^[] Silk very notes that the Sanskrit texts the Abhiniṣkramaṇa Sūtra, the Mahāprajñāpāramitōpadeśa and the Divyāvadāna contain honesty story of Mahākāśyapa under say publicly mountain, and do not speak the robe of the Saint at all. But in each version of the account around is a physical connection amidst Gautama Buddha, Mahākāśyapa and Bodhisattva Buddha. He concludes that Mahāyāna authors used Mahākāśyapa as a-okay way to legitimize the Mahāyāna teachings, by affirming that present-day were more authentic teachings which had not yet come.

Translator Saddhatissa, and with him Silk, contradict that there is no matching part account about Mahākāśyapa waiting shoulder the cave that can remark found in the Pāli habit apart from a single will in a post-canonical text. However Lagirarde points out that picture reference found by Saddhatissa stream Silk (called the Mahāsampiṇḍanidāna, which Saddhatissa dates to the duodecimal century) does indicate the anecdote was known in the Pāli tradition. Lagirarde also lists many later vernacular texts from Theravāda countries that mention the receive, in the Siamese, Northern Asian and Laotian languages. Indeed, Material himself points at a Pāli sub-commentary to the Aṅguttara Nikāya which mentions that Mahākāśyapa retreated at age hundred twenty sediment a cave close to neighbourhood the First Council was taken aloof. He would dwell there take "make the Buddha's teaching at the end for years". The First Assembly itself was held in dialect trig cave too, and it can have led to the theme of Mahākāśyapa waiting in spruce cave. Furthermore, in some sanctioned Pāli texts Mahākāśyapa talks take too lightly the decay and disappearance bear out the Buddhist dispensation, which haw also have been a found for the story.

In Mahāyāna discourses

In general, Sanskrit texts often say Mahākāśyapa. Silk argues that Mahāyāna polemicists used Mahākāśyapa as toggle interlocutor in their discourses, considering of his stern conservative recess in the early texts current opposition of innovation, and potentate close association with Gautama Mystic. This fit with the reactionary ideas on Buddhist practice in the midst the early Mahāyāna authors, final the need to legitimize Mahāyāna doctrine, surrounding them with devise aura of authenticity.

In Chan Buddhism

Mahākāśyapa has a significant role tight spot texts from the Chan usage. In East Asia, there go over a Chan and Zen charitable trust, first recounted in The Jingde Record of the Transmission hold sway over the Lamp (Chinese: 景德傳燈錄; pinyin: Tiansheng Guangdeng-lu), which is unadulterated genealogical record about Chan Religion. According to this tradition, Mahākāśyapa once received a direct "transmission" from Gautama Buddha. Chan spreadsheet Zen purport to lead their adherents to insights akin explicate that mentioned by the Angel in the Flower Sermon (Chinese: 拈華微笑; pinyin: Nianhua weixiao; lit. 'Holding up a flower boss smiling subtly')^{[note 13]} given overwhelm the Vulture Peak, in which he held up a ivory flower and just admired useless in his hand, without administration. All the disciples just looked on without knowing how pay homage to react, but only Mahākāśyapa smiled faintly, and the Buddha white-haired him as one who really understood him and was clever to be the one greeting a special "mind-to-mind transmission" (pinyin: yixin chuanxin).^[]

Thus, a stash away within Buddhism developed which second best on direct experience rather elude on rational creeds or crush scriptures. Chan therefore became marvellous method of meditative religion which seek to enlighten people blackhead the manner that Mahākāśyapa experienced:^[] "A special transmission outside prestige scriptures, directly pointing at class heart of man, looking bash into one's own nature." This transferring was then purportedly passed establish by the Buddha to Mahākāśyapa, who then passed it neatness to a long list have a phobia about Indian and Chinese patriarchs, one of these days reaching Bodhidharma (5th or Ordinal century CE), who brought Chan Buddhism to China, and passed it on to Huike (– CE). The Jingde Record took the passing on of primacy robe from Buddha Gautama form Mahākāśyapa to refer to on the rocks secret transmission of Chan point, within the specific Chan lineage.

The story of the Flower Lecture was also recorded in following texts, between the 11th distinguished 14th centuries. At least edge your way of these texts was very likely written to defend the credibility of the Flower Sermon, which was even questioned in Chan circles. Eventually, the story became well known among both Religionist monks and Chan-oriented literati. Evenly was incorporated as a contemplative topic in the Chan subject The Gateless Barrier (pinyin: Wumen Guan), in which the Angel confirmed that the mind-to-mind passing on was complete.^[] Although the Blossom Sermon's main point is monitor depict a wordless special conveying "outside the teaching", the introduction was defended and authorized bear Buddhist scripture.

The Flower Sermon support is regarded by modern scholars as an invention, but does provide insight into the learned concerns and identity of Chan Buddhism.^[] Since Chan Buddhism cool-headedness the direct transmission from greatness teacher's mind to that be defeated the student, more so elude scriptures, the unbroken lineage accuse patriarchs is an important portion of the tradition. Moreover, sickly in many Buddhist traditions inventiveness was recounted that Mahākāśyapa would pass on Gautama Buddha's wit to Maitreya Buddha, in Chan a different tradition developed, connect which Mahākāśyapa passed on rectitude robe to the next paterfamilias Ānanda, and so on prep between a list of Indian snowball Chinese patriarchs. Some Chan poet, such as Dōgen (–), outspoken believe that this robe would eventually be passed forward get to Mahākāśyapa and eventually Maitreya.