Talking to Gods

Not only Moggallana had the power to speak with devas, also Anuruddha, Mahākappina and Mahakassapa. However, although it seems surprising Sariputta did not develop it. There is not a single sutta in which Sariputta speaks with devas and there is even one in which being present is outside the conversation. And it does not stop surprising that Mahakassapa, the strict one, had this gift, even if it was not Noble.

Mahākappina was one of the most eminent disciples of the Buddha, considered among those who taught the monks. AN.i.25.

The Vinaya, Vin.i.10, records that when Kappina was in the Deer Park in Maddakucchi, he wondered if he should attend the uposatha ceremonies, since he himself was pure. The Buddha appeared before him, telling him to leave. He sent for him and asked him to teach the Doctrine to his associates. Kappina did it, and at the end of a single sermon, a thousand inmates who listened became arahants, hence the title conferred on her.

The Buddha describes Kappina as pale, thin and with a prominent nose. It was because of his psychic powers that the Buddha could follow the Brahma world. SN 6.5 Speech with certain Brahma and SN 54.1. Mahākappina was often in the company of Sāriputta.

In this last sutta, the Buddha puts Kappina as an example of a meditator:

Collection of thematically grouped discourses
SN 54.7 About Mahākappina

In Sāvatthī. At that time the Venerable Mahākappina was sitting not far from the Buddha with his legs crossed, with the body straight and the attention established there. The Buddha saw him and addressed the mendicants:

«Mendicants, do you see any movement or tremor in that beggar’s body?» «Lord, every time we see that mendicant meditating, whether in the middle of the Sangha or just in private, we never see any movement or tremor in his body. «

«Mendicants, when an immersion has been developed and cultivated, there is no movement or trembling of the body or mind. That mendicant gets such immersion when he wants, without problems or difficulties. And what is that immersion?

When the immersion due to the conscious attention of the breath has been developed and cultivated, there is no movement or trembling of the body or the mind. And how is immersion due to the awareness of breathing developed and cultivated in this way?

It is when a mendicant, who has gone to a desert, to the root of a tree, or an empty hut, sits cross-legged, with a straight body, and establishes his mindfulness right there. Only attentive, breathe. Attentive, exhale. … Practice this way: «I will breathe observing letting go». They practice in this way: «I will breathe observing letting go». This is how immersion is developed and cultivated due to the awareness of breathing so there is no movement. Or trembling of the body or the mind. «

Anuruddha was the Buddha’s first cousin and one of his most eminent disciples.He was the son of Amitodana the Sākya and brother of Mahānāma. When the members of other Sākyana families joined the Order of their distinguished relative, Mahānāma lamented that none had left his. Therefore, he suggested to his brother that one of them should leave family life. At first, Anuruddha was reluctant to accept, as they had raised him in the most delicate and luxurious way, living in a different house for each season, surrounded by dancers and mimes. But when he heard from Mahānāma the interminable round of housekeeping, he agreed to go.However, he could not obtain the consent of his mother until he persuaded his cousin Bhaddiya to accompany him. Together they went with Ānanda, Bhagu, Kimbila, Devadatta and their barber Upāli, the Blessed One in the Grove of Mangoes Anupiya and they were ordained. Before the end of the rainy season, Anuruddha acquired the divine eye. Vin.ii.180-18. Later he was ranked first among those who had obtained this achievement. AN.i.23

Then he received from Sāriputta, as a subject of meditation, the eight thoughts of a great man. AN.iv.228 ff. He reports another conversation he had with Sāriputta before becoming an arahant. AN.i.281-282 He entered the Pācīnavaṃsadāya in the Ceti country to practice these. He dominated seven, but could not learn the eighth.The Buddha, aware of this, visited him and taught him. Next, Anuruddha developed a vision and realized that he was in the highest degree. AN.iv.228 ff.

When the Buddha, disgusted with the quarrels of the monks of Kosambī, left to look for a more pleasant environment, he went to Pācīnavaṃsadāya that he repaired, where Anuruddha, Nandiya and Kimbila were. The Upakkilesa Sutta, MN.iii.153 f. in the sweets of concord and the freedom of the defect, it seems that it was preached especially to Anuruddha on that occasion, since at the end we are told that he was happy to have heard it, without mentioning the other two. And again in the Naḷakapāna Sutta, MN.i.462 ff. Although a large number of distinguished monks are present, it is to Anuruddha that the Buddha directly addresses his questions, and it is Anuruddha who responds on behalf of all of them. See also the Cūḷa- and the Suttas Mahā-Gosiṅga.

Anuruddha was present when the Buddha died in Kusinara, and he knew the exact moment of his death; the verse he pronounced on that occasion is reflective and shows philosophical calm, in contrast, for example, with that of Ānanda. DN.ii.156-157

Anuruddha was the most important thing in comforting the monks and warning them about their future course of action. It was Anuruddha again that the Meshes of Kusinara consulted about the ultimate consequences of the Buddha. DN.ii.160 f.

The Anuruddha Saṁyutta SN.v.294 gives an account of a series of questions posed by Moggallāna in the Satipatthāna, its extension, etc. Anuruddha evidently placed great emphasis on the cultivation of Satipatthāna, for we find mention of them occurring again and again in his discourses. He attributes all his powers to his development, and admonishes his hearers to practice them. SN.v.299-306

He himself considered the divine eye to be the highest achievement. Thus, in the Mahāgosiṅga Sutta MN 32, he declares it more worthy than knowledge of Doctrine, Meditation, Life in the Forest, discourse on Dhamma or Self-control.

Once he was seriously ill in the Andhavana in Sāvatthī, but the pain did not make any impression on him, because, he says, his mind was well grounded in satipatthāna. SN.v.302 Apart from his satipatthāna teaching, he does not seem to have found fame as a teacher. He was willing to retire and never interfered in any of the monks’ fights.

The iddhi powers of Anuruddha are often mentioned. Therefore, he was one of those who went to the world of Brahma to curb the pride of the Brahmas who had thought that no ascetic could reach his world. SN.i.145 ​​(The others are Moggallāna, Mahākassapa and Mahākappina).

The mother of the Yakkha Piyaṅkara, while wandering in search of food, heard him at night reciting some verses of the Dhammapada and was delighted to listen.SN.i.209

His iddhi, however, does not seem to have allowed him to prevent his partner Abhiñjika from speaking too much, SN.ii.203-204 nor his other partner Bāhiya to try to create dissension in the Order. AN.ii.239 Among the Vajjans, it seems that he was particularly considered, along with Nandiya and Kimbila. A yakkha named Dīgha tells the Buddha how the Vajjans are envied by the inhabitants of the deva and brāhma worlds due to the presence of these distinguished monks in their country. MN.i.210.

In this sutta each disciple points out what is the most important aspect of the holy life. All these options are correct and even the Buddha at the end includes another, the determination, which was what led him to enlighten. So for Ananda the important thing is to learn and memorize, for Revata is the solitary meditation, for Anuruddha is the divine eye, that is, the faculty of speaking with the devas, for Mahakassapa the ascetic life in the forest, for Moggallana the talk about the Dhamma superior and for Sariputta the domain of the mind. This is a good way to compose the different types of disciples of the Buddha.

Collection of Medium Length Discourses
MN 32. The major discourse in Gosiṅga

This is what I heard. On one occasion, the Blessed One lived in the Forest Park of sāla trees together with several well-known elder disciples: the venerable Sāriputta, the venerable Mahā Moggallāna, the venerable Mahā Kassapa, the venerable Anuruddha, the venerable Revata, the venerable Ānanda, and other well-known elderly disciples.

Then, when night came, the venerable Mahā Moggallāna rose from meditation, went to the venerable Mahā Kassapa and said: «Friend Kassapa, let’s go to the venerable Sāriputta to hear the Dhamma.» Friend, «replied the venerable Mahā Kassapa. Then the venerable Mahā Moggallāna, the venerable Mahā Kassapa and the venerable Anuruddha went to the venerable Sāriputta to hear the Dhamma.

The venerable Ānanda saw them go to the venerable Sāriputta to hear the Dhamma. Then he addressed the venerable Revata and said: «Friend Revata, those true men go to the venerable Sāriputta to hear the Dhamma. Let us also go to venerable Sāriputta to hear the Dhamma. «-» Yes, friend, «replied the venerable Revata. Then the venerable Revata and venerable Ānanda went to venerable Sāriputta to hear the Dhamma.

The venerable Sāriputta saw the venerable Revata and the venerable Ānanda in the distance and told the venerable Ānanda: «May the venerable Ānanda come, welcome to the venerable Ānanda, the assistant of the Blessed One, who is always in the presence of the Blessed One.Friend Ānanda the sāla forest of Gosiṅga is enchanting, the night is illuminated by the moon, the sāla trees are in bloom, and the heavenly aromas seem to be floating in the air. What kind of bhikkhu, friend Ānanda, could illuminate the forest of sāla trees of Gosiṅga?

«Here, friend Sāriputta, a bhikkhu has learned a lot, remembers what he has learned and consolidates what he has learned. These teachings are good at the beginning, good in the middle and good at the end, with the right meaning and phrases, and that affirm a holy life that is absolutely perfect and pure, teachings like these from which you have learned a lot, Remembered, mastered verbally, investigated with the mind and penetrated well by sight.And he teaches the Dhamma to the four assemblies with well-integrated and coherent statements and phrases for the eradication of the underlying tendencies. That type of bhikkhu could illuminate this the forest of sāla trees of Gosiṅga.

When this was said, the venerable Sāriputta addressed the venerable Revata as follows: «Friend Revata, venerable Ānanda has spoken according to his own inspiration. Now we ask the venerable Revata: Friend Revata, the forest of sāla trees of Gosiṅga is a delight, the night is illuminated by the moon, the sāla are in bloom and the heavenly aromas seem to float in the air. What kind of bhikkhu, friend Revata, could light this forest of sāla trees of Gosiṅga?

«Here, friend Sāriputta, a bhikkhu delights in solitary meditation and delights in solitary meditation; is dedicated to the inner serenity of the mind, does not neglect meditation, has intuition and dwells in empty huts. That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga. «

When this was said, the venerable Sāriputta addressed the venerable Anuruddha thus: «Friend Anuruddha, the venerable Revata has spoken according to his own inspiration.

Now we ask the venerable Anuruddha: Friend Anuruddha, the forest of sāla trees of Gosiṅga is a delight … What kind of bhikkhu, friend Anuruddha, could illuminate this forest of sāla trees of Gosiṅga? «

«Here, friend Sāriputta, with the divine eye, which is purified and surpasses the human, a bhikkhu examines a thousand worlds. Just as a man with good eyesight, when he has ascended to the upper chamber of the palace, he can inspect a thousand tires, so also, with the divine eye, which is purified and surpasses the human, a bhikkhu examines a thousand worlds. That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga. «

When this was said, the venerable Sāriputta addressed the venerable Mahā Kassapa thus: «Friend Kassapa, the venerable Anuruddha has spoken according to his own inspiration. Now we ask the venerable Mahā Kassapa: friend Kassapa, the forest of sāla trees of Gosiṅga is delicious … What kind of bhikkhu, friend Kassapa, could illuminate this forest of sāla trees of Gosiṅga?

«Here, the friend Sāriputta, a bhikkhu is an inhabitant of the forest and speaks in praise of the forest dwelling; he himself eats souls and speaks in praise of eating food; he himself is a user of waste rags and speaks praising the use of waste cloth clothes; he himself wears a triple robe and speaks in praise of wearing the triple robe; he himself has few desires and speaks in praise of few desires; he himself is happy and speaks in praise of satisfaction; he is isolated and speaks in praise of seclusion; he is separated from society and speaks in praise of the distant attitude of society; he himself is energetic and speaks in praise of the energy that he awakens;he himself has attained virtue and speaks praising the attainment of virtue; he himself has reached concentration and speaks praising the achievement of concentration; he himself has attained wisdom and speaks in praise for the attainment of wisdom; he has managed to free himself and speaks praising the achievement of liberation; he has attained the knowledge and vision of liberation in himself and speaks in praise for the attainment of knowledge and the vision of liberation. That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga. «

When this was said, the venerable Sāriputta addressed the venerable Mahā Moggallāna thus: «Friend Moggallāna, the venerable Mahā Kassapa has spoken according to his own inspiration. Now we ask the venerable Mahā Moggallāna: Friend Moggallana, the forest of sāla trees of Gosiṅga is delicious … What kind of bhikkhu, friend Moggallāna, could illuminate this forest of sāla trees of Gosiṅga?

«Here, friend Sāriputta, two bhikkhus participate in a talk about the higher Dhamma and question each other, and each is challenged by the other answers without failing, and their conversation continues according to the Dhamma. That type of bhikkhu could illuminate this forest of saìla trees of Gosiṅga.

When this was said, the venerable Mahā Moggallāna addressed the venerable Sāriputta thus: «Friend Sāriputta, we have all spoken according to our own inspiration. Now we ask the venerable Sāriputta: Friend Sāriputta, the forest of sāla trees of Gosiṅga is a delight, the night is lit by the moon, the sāla are in bloom and the heavenly aromas seem to float in the air.What kind of bhikkhu, friend Sāriputta, could light this forest of sāla trees of Gosiṅga?

«Here, friend Moggallāna, a bhikkhu exercises dominion over his mind, does not allow the mind to exercise dominion over him. In the morning, he remains in whatever is necessary or achievement he desires to remain in the morning; at noon, he remains in any permanence or achievement he wants to fulfill at noon; in the afternoon, he remains in any permanence or achievement he wants to accomplish during the afternoon. Suppose a king or minister of kings had a chest full of garments of various colors. In the morning he could put on the pair of clothes he wanted to wear in the morning; at noon he could put on any garment he wanted to wear at noon; At night he could put on the pair of clothes he wanted to wear at night. So too, a bhikkhu exercises dominion over his mind, does not allow the mind to exercise dominion over him. In the morning … at noon … in the afternoon, he remains in any permanence or achievement in which he wants to remain during the afternoon.

Then the venerable Sāriputta addressed those venerables in this way: «Friends, we have all spoken according to our own inspiration. Let’s go to the Blessed One and report this matter to him. While the Blessed One responds, let’s remember it. «-» Yes, friend «, they replied. Then those venerables went to the Blessed One, and after paying homage to him, they sat down to one side. Venerable Sāriputta said to the Blessed One:

«Venerable sir, the venerable Revata and the venerable Ānanda came to me to hear the Dhamma. I saw them reach the distance and said to venerable Ānanda: ‘May the venerable Ānanda come, welcome to the venerable Ānanda … Friend Ananda, the forest of sāla trees of Gosiṅga is a delight … What kind of bhikkhu, friend? Ananda, could you light this forest of sāla trees of Gosiṅga? When asked, venerable sir, venerable Ānanda replied: ‘Here, friend Sāriputta, a bhikkhu has learned a lot … as in §4 … That kind of bhikkhu could light up this forest of sāla trees of Gosiṅga’.

«Good, good, Sāriputta. Ananda, speaking correctly, should speak as he does. Because Ānanda has learned a lot, remember what she has learned and consolidates what she has learned. These teachings are good at the beginning, good in the middle and good at the end, with the right meaning and phrases, and that affirm a holy life that is absolutely perfect and pure, teachings like these from which you have learned a lot, Remembered, mastered verbally, investigated with the mind and penetrated well by sight. And he teaches the Dhamma to the four assemblies with well-integrated and coherent statements and phrases for the eradication of the underlying tendencies «

«When this was said, venerable sir, I addressed the venerable Revata as follows: ‘Friend Revata … What kind of bhikkhu could light this forest of sāla trees of Gosiṅga?’ And the venerable Revata replied: ‘Here, friend Sāriputta, a bhikkhu delights in solitary meditation … as in § 5 … That kind of bhikkhu could light up this forest of sāla trees of Gosiṅga. «

«Good, good, Sāriputta. Revata, speaking correctly, should speak as he does. For Revata, she delights in solitary meditation, delights in solitary meditation, engages in the inner serenity of the mind, does not neglect meditation, possesses intuition and dwells in empty huts. «

«When that was said, venerable sir, I addressed the venerable Anuruddha as follows: ‘Friend Anuruddha … What kind of bhikkhu could light this forest of sāla trees of Gosiṅga?’ And the venerable Anuruddha replied: ‘Here, friend Sāriputta, with the divine eye … as in § 6 … That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga’.

«Good, good, Sāriputta. Anuruddha, speaking correctly, should speak as he does. Because with the divine eye, which is purified and surpasses the human, Anuruddha examines a thousand worlds. «

«When this was said, venerable sir, I addressed the venerable Mahā Kassapa as follows: ‘Friend Kassapa … What kind of bhikkhu could light this forest of sāla trees of Gosiṅga?’ And the venerable Mahā Kassapa replied: ‘Here, the friend Sāriputta, a bhikkhu is an inhabitant of the forest … as in §7 … That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga’.

«Good, good, Sāriputta. Kassapa, speaking correctly, should speak as he does. «Kassapa is an inhabitant of the forests and speaks in praise of the forest dwelling … he has attained the knowledge and vision of liberation in himself and speaks in praise of the attainment of knowledge and the vision of liberation.»

«When this was said, venerable sir, I addressed the venerable Mahā Moggallāna in this way: ‘Friend Moggallāna … What kind of bhikkhu could light this forest of sāla trees of Gosiṅga?’And the venerable Mahā Moggallāna replied: ‘Here, friend Sāriputta, two bhikkhus participate in a talk about the higher Dhamma … as in § 8 … That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga. «

«Good, good, Sāriputta. Moggallāna, speaking correctly, should speak as he does. Because Moggallāna is someone who talks about Dhamma. «

When that was said, the venerable Mahā Moggallāna said to the Blessed One: «Then, venerable sir, I addressed the venerable Sāriputta as follows: ‘Friend Sāriputta … What kind of bhikkhu could light this forest of sāla trees of Gosiṅga?’ And the venerable Sāriputta replied: ‘Here, friend Moggallāna, a bhikkhu exercises dominion over his mind … as in §9 … That kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga’.

«Good, good, Moggallāna. Sāriputta, speaking correctly, should speak as he does. For Sāriputta he exercises dominion over his mind, he does not allow the mind to exercise dominion over him. In the morning, he remains in any permanence or achievement in which he wants to remain during the morning; at noon, he remains in any permanence or achievement he wants to fulfill at noon; in the afternoon, he remains in any permanence or achievement he wants to accomplish during the afternoon. «

When this was said, the venerable Sāriputta asked the Blessed One: «Venerable Lord, which of us has spoken well?»

«Everyone has spoken well, Sāriputta, each in his own way. Listen to me also what kind of bhikkhu could illuminate this forest of sāla trees of Gosiṅga. Here, Sāriputta, when a bhikkhu has returned from his resting place, after his meal, he sits down, bends his legs in a cross, establishes his erect body and establishes mindfulness in front of him, resolves: «I will not break this posture until that, by detachment, my mind be free of impurities. «That kind of bhikkhu could light up this forest of sāla trees of Gosiṅga.»

That’s what the Blessed One said. Those venerables were satisfied and delighted with the words of the Blessed One.

Mahākassapa was one of the most eminent disciples of the Buddha, the foremost among those who advocated austere practices. AN.i.23 His personal name was Pippali, but he is generally known by the name of his clan Kassapa, prefixed with Mahā to distinguish him from the other Kassapas.

Mahākassapa left, apparently together with his wife Bhaddā Kāpilānī, before meeting the Buddha on the way. He gave a brief teaching: SN.ii.220 ‘There will be a lively sense of conscience and respect towards all monks, seniors, novices and those of the middle level’ «Whatever the doctrine, I will listen to what is good, to everything what I will listen attentively, digesting it, meditating on it, gathering everything with my will «. «Mindfulness regarding the body should not be neglected by me.»

The Buddha changed his worn clothes for those of Kassapa, which was considered as a unique honor. SN.ii.221

Kassapa was not present at the death of Buddha; while traveling from Pāvā to Kusinara, he met a Ājīvaka who was holding a mandārava in his hand. Flower collected by him from among those that had rained from the sky in honor of the Buddha, and it was he who told Kassapa the news. It was then the seventh day after the death of the Buddha, and the Mallas had been trying in vain to set fire to their pyre. The theras, who were present, declared that it could not be lit until Mahā Kassapa and his five hundred companions greeted the Buddha’s feet. Then Mahā Kassapa came and walked around the pyre three times with his shoulder bare, and it is said that the Buddha’s feet became visible from the pyre in order to worship them. He was followed by his five hundred colleagues, and when they had all worshiped, the feet disappeared and the pyre lit up by itself. DN.ii.163 f.

In Pāvā (after the announcement of the Buddha’s death), Kassapa heard the words of Subhadda, who, in his old age, had joined the Order, who were «well freed from the great Samana and could now do whatever they wanted» . «This comment was what had suggested to the mind of Kassapa the convenience of holding a Recital (Council) of the Buddha’s teachings. The five hundred who were selected met in the Council under the presidency of Kassapa and recited the Dhamma and the Vinaya.

The books contain numerous references to Mahā Kassapa: he is classified with Moggallāna, Kappina and Anuruddha for his great iddhi powers. SN.i.114

The Buddha considered him equal to himself in exhorting the monks to lead an active and zealous life, SN.ii.205, and kept him constantly as an example to others in their great satisfaction SN.ii.194 f. and his ability to win over families for his preaching. The Buddha compares it to the moon, discreet; his heart was free from slavery, and he always taught others with a feeling of compassion. SN.ii.197 ff. The Buddha also believed him equal to himself in his power to attain the jhānas and abide in them. SN.ii.210 ff.

Kassapa was willing to help the monks on their way, and several instances of their exhortations are given to them. AN.v.161 ff. But he would not approach them unless he felt they were manageable and respectful of instruction. SN.ii.203 ff. SN.ii.219

He was very reluctant to preach to the nuns, but on one occasion he allowed himself to be persuaded by Ānanda, and accompanied by him he visited the convent and preached to the nuns. It was probably not popular among certain nuns, since, at the end of her speech, Thullatissā reprimanded him openly for what she called his impertinence for having dared to preach in the presence of Ānanda, «as if the needle seller sold a needle. to the needle manufacturer. « SN.ii.215 f.Kassapa was very careful with the good name of the Order, and we found it SN.ii.218 f. blaming Ānanda for admitting into the Order new members unable to observe their discipline and to go with them in large numbers, exposing the Order to public criticism. «You are a corn hunter, Ānanda,» he says, «a dispossession of families, their following is breaking down, their youth are melting,» and ends with «The boy, I think, does not know his own measure.» Ananda, annoyed to be called «child», protests «Surely my head is growing, your reverence». Ananda considered Kassapa somehow as a teacher and treated him with great respect, not daring to even mention his name, so as not to imply disrespect. Vin.i.92 f.

Thullanandā listened to Kassapa censoring Ānanda and raised his voice in protest: «Now what? Does Kassapa, once a heretic, consider that he can rebuke the sage Ānanda? «Kassapa felt hurt by his words and complained with Ānanda that such things should be said about him, who had been chosen by the Buddha for a special honor. .

Kassapa noted with concern the increasing laxity among the members of the Order with respect to the observance of the rules, even in the very life of the Buddha, and the decrease in the number of people reaching the chant, and we found him consulting the Buddha for know how to do it what should be done. SN.ii.224 f. At the First Council, when Ānanda declared that the Buddha had given permission to the monks to eliminate the minor rules of the Order, Kassapa was opposed to any of these steps, lest it should lead to slack between monks and contempt of the laity.Vin.ii.287 f.

The same Kassapa did everything possible to lead an exemplary life, living in the forest, subsisting only with alms, wearing rag clothes, always happy with little, staying away from society, always exhausting and energetic. See also Mahāgosiṅga Sutta, MN.i.214, where Kassapa states his belief in the need for these observances;The case of Somamitta proves that his example was beneficial to others, who, finding his own teacher Vimala given over to laziness, sought out Kassapa and obtained Arahantado status under his guidance.

When asked why he led such a life, he replied that it was not only for his own happiness but also for compassion for those who came after him, so that they could reach the same end. Even when he was old and the Buddha himself had asked him to give up his rough coat and live near him, he begged to be excused. SN.ii.202 f.

Once, when Kassapa was seriously ill in Pipphaliguhā, the Buddha visited him and reminded him of the seven bojjhangas he had practiced. SN.v.78

Kassapa had special compassion for the poor and would ask the poorest families to seek alms.

Sāriputta seems to have held Kassapa in great esteem, and the Kassapa Saṃyutta contains two discussions among them: one on the need for zeal and ardor in the attainment of Nibbāna, SN.ii.195 f. and the other about the existence of a Tathāgata after death. SN.ii.222 f.

There are three important aspects in Kassapa, the first is that he did not manage to become enlightened and that he had great ancestry over Ananda, this led to the First Recital or Council sponsored by the King of Magadha. The third aspect, and perhaps more somber, was the use of his figure centuries later as the ideal of the Mahayana sect perhaps because he did not become enlightened, because of his strict life and his compassion for the poor.

An ideal that leads to more existence is, in the Buddha’s words, like excrement. But there must be people for everything.

In this sutta we can summarize the psychic abilities of these four important disciples of the Buddha.

Collection of thematically grouped discourses
SN 6.5. Aññatarabrahma Sutta
Discourse with a certain Brahma [another point of view]

In Savatthi. At that time, however, such a bad idea had arisen for some Brahman: «There is no ascetic or brahmin who can come here.»

Then the Blessed One, who recognized in his heart the mental thoughts of that Brahman, disappeared as quickly as a strong man extends his inverted arm or turns his outstretched arm, in the grove of Jeta, and appeared in the world of Brāhma.

Then the Blessed One sat on that Brahma in the air in a sitting position, realizing the element of fire.

Then the thought came to the venerable Mahāmoggallāna: «Where is the Blessed One now?»

Then the venerable Mahāmoggallāna saw, with his celestial eye, the purified, superhuman, the sublime, as he sat upon that Brahman in the air in a sitting position, realizing the element of fire. After seeing him, he disappeared into Jeta’s grove as fast as a strong man stretches out his bent arm or turns his outstretched arm and appears in Brahma’s world.

Then the venerable Mahāmoggallāna in the eastern region of the heavens settled on that Brahma in the air in a sitting position, realizing the fire element, something deeper than the sublime.

Then came the venerable Mahākassapa and he thought: «Where is the Blessed One now?» Then, the venerable Mahākassapa, etc., saw himself and appeared in the world of Brahma.Then, the venerable Mahākassapa in the southern region of the heavens stood on the Brahma in the air in a sitting position, realizing the element of fire, something deeper than the sublime.

Then the venerable Mahākappina came to this thought: «Where is the Blessed One now?» Then the venerable Mahākappina, etc., saw himself, and appeared in the world of Brahma. Then, the venerable Mahākappina in the western part of the heavens perched in the air on the sitting Brahma, realizing the element of fire, something deeper than the sublime.

Then came the venerable Anuruddha this thought: «Where is the Blessed One now?» Then, the venerable Anuruddha, etc., saw Himself and appeared in the Brahman world. Then the venerable Anuruddha in the boreal region of the heavens settled on the Brahma in the air in a sitting position, realizing the element of fire, something deeper than the sublime.

Then the venerable Mahāmoggallāna addressed the Brahma with the verse:

«Do you have today, my dear, the intuition you had before?
Do you see the brilliance that surpasses that in the world of Brahman?

«I have no more, Revered, the intuition I had before;
I see the splendor that surpasses that in the Brahman world.

How could I say today: I am constant and eternal? «

Then, after having inspired the Brahma, the Blessed One, as quick as a strong man, he stretched out his inflexible arm, or bent his outstretched arm, disappeared into the world of Brahman and appeared in the grove of Jeta.

Then the Brahma called a member of the Brāhma assembly: «Go, honored, and go to the venerable Mahāmoggallāna. After going there, tell the venerable Mahāmoggallāna: «Are there any, dear Moggallāna, and other disciples of the Blessed One so miraculous, as powerful as you, Moggallāna, Kassapa, Kappina, Anuruddha?»

«Yes, honored ones,» replied the member of the Brahma assembly, listening attentively to that Brahman and going to where the venerable Mahāmoggallāna was.

After going there, he said to the venerable Mahāmoggallāna: «Are there, dear Moggallāna, other disciples of the Blessed One so miraculous, as powerful as you, Moggallāna, Kassapa, Kappina, Anuruddha?»

Then, the venerable Mahāmoggallāna addressed the member of the Assembly of Brāhma with the verse:

«Knowers of the three sciences, reaching a miraculous power,
knowing the thoughts of the heart (of others),
those in whom worldly influences are destroyed,
many are disciples of the Buddha. «

Then the member of the assembly of Brahma, rejoiced with the word of the venerable Mahāmoggallāna, thanked him and went to where the Great Brahman was. After going there, he said to the Brahman: «Venerable Mahāmoggallāna, Venerable, said thus:

In the three sciences, reaching a miraculous power,
knowing the thoughts of the heart (the other),
those in whom worldly influences are destroyed,
many are disciples of the Buddha. «

So (the god) talked about the Brahman episode. Satisfied, the Brahma rejoiced at the word of (the god) of the Brahman episode.

Deja una respuesta