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10. Mahākassapattherapiṇḍapātadinnavatthu4.10 The Story about Giving Alms to the Elder Mahā Kassapa
Appamatto ayaṃ gandhoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattherassa piṇḍapātadānaṃ ārabbha kathesi.“This fragrance is insignificant,” this Dhamma teaching was given by the Teacher while he was in residence at Veḷuvana with reference to alms given to Elder Mahā Kassapa.[29.86] marks page 86 of volume 29 of the Harvard Oriental Series English translation. {1.423} marks page 423 of volume 1 of the Pāli Text Society Pāli text. The Pāli introduction quotes “This fragrance is insignificant,” the opening words of verse 56; the original translation quoted a later phrase.
Ekasmiñhi divase thero sattāhaccayena nirodhā vuṭṭhāya “rājagahe sapadānaṃ piṇḍāya carissāmī”ti nikkhami.For one day the Elder Mahā Kassapa arose from cessation which had lasted seven days and started out with the intention of making an unbroken round for alms in Rājagaha.The five hundred Accharās are attendants of Sakka; the original translation called them his wives.
Tasmiṃ pana samaye sakkassa devarañño paricārikā kakuṭapādiniyo pañcasatā accharāyo “therassa piṇḍapātaṃ dassāmā”ti ussāhajātā pañca piṇḍapātasatāni sajjetvā ādāya antarāmagge ṭhatvā,At the same time five hundred pink-footed Accharās who attended Sakka, the Lord of the Devas, roused themselves and prepared five hundred portions of alms, intending to give those alms to the elder. Taking their alms,
“bhante, imaṃ piṇḍapātaṃ gaṇhatha, saṅgahaṃ no karothā”ti vadiṃsu. “Gacchatha tumhe, ahaṃ duggatānaṃ saṅgahaṃ karissāmī”ti.they halted on the road and said to the elder: “Venerable Sir, accept these alms; do us a favor.” The elder replied: “Begone, all of you. I intend to bestow my favor on the poor.” – “Venerable Sir,
“Bhante, mā no nāsetha, saṅgahaṃ no karothā”ti. Thero ñatvā puna paṭikkhipitvā punapi apagantuṃ anicchamānā yācantiyo “attano pamāṇaṃ na jānātha, apagacchathā”ti accharaṃ pahari.do not destroy us; do us a favor.” But the elder knew them and refused them again. When they still showed unwillingness to depart and renewed their request, he said: “You do not know your place. Begone!” So saying, he snapped his fingers at them.{1.424} marks page 424 of volume 1 of the Pāli Text Society Pāli text.
Tā therassa accharasaddaṃ sutvā santhambhitvā sammukhā ṭhātuṃ asakkontiyo palāyitvā devalokameva gantvā,When the Accharās heard the elder snap his fingers, they were unable to retain their composure, and not daring to remain where they were, took flight and returned once more to the Deva Realm.
sakkena “kahaṃ gatātthā”ti puṭṭhā, “‘samāpattito vuṭṭhitassa therassa piṇḍapātaṃ dassāmā’ti gatāmhā, devā”ti.Said Sakka: “Where have you been?” – “Sire, we went out, saying to ourselves: ‘We will give alms to this elder who has just arisen from the attainment of cessation.’” – “But did you succeed in giving your alms or not?”
“Dinno pana vā”ti? “Gaṇhituṃ na icchatī”ti. “Kiṃ kathesī”ti? “‘Duggatānaṃ saṅgahaṃ karissāmī’ti āha, devā”ti. “Tumhe kenākārena gatā”ti. “Imināva, devā”ti.– “He refused to accept our alms.” – “What did he say?” – “He said: ‘I intend to bestow my favor on the poor.’” – “In what way did you go?” – “In this way, Sire.” – “Why should the likes of you seek to bestow alms on the elder?” asked Sakka.
Sakko “tumhādisiyo therassa piṇḍapātaṃ kiṃ dassantī”ti sayaṃ dātukāmo hutvā,Sakka himself desired to give alms to the elder. So he disguised himself as an old weaver worn out by old age,
jarājiṇṇo mahallako khaṇḍadanto palitakeso otaggasarīro mahallakatanta vāyo hutvā sujampi devadhītaraṃ tathārūpameva mahallikaṃ katvā ekaṃ pesakāravīthiṃ māpetvā tantaṃ pasārento acchi.an old man with broken teeth, gray hair, and a bent and broken body. And transforming the Devadhītā Sujā into just such an old woman, and creating by supernatural power a weavers’ lane, he sat stretching out thread.The Pāli says Sakka stretched out the thread; the original translation said he spun it.
Theropi “duggatānaṃ saṅgahaṃ karissāmī”ti nagarābhimukho gacchanto bahinagare eva taṃ vīthiṃ disvā olokento dve jane addasa.The elder went towards the city, thinking to himself: “I will bestow favor on poor folk.” And seeing this street outside of the city, he looked all about and noticed those two persons.[29.87] marks page 87 of volume 29 of the Harvard Oriental Series English translation. Sujā winds a bobbin while Sakka stretches the thread; the original translation described her feeding a shuttle.
Tasmiṃ khaṇe sakko tantaṃ pasāreti, sujā tasaraṃ vaṭṭeti. Thero cintesi – “ime mahallakakālepi kammaṃ karontiyeva imasmiṃ nagare imehi duggatatarā natthi maññe,At that moment Sakka was stretching the thread and Sujā was winding a bobbin. The elder thought to himself: “These two persons are doing manual labor in old age;{1.425} marks page 425 of volume 1 of the Pāli Text Society Pāli text.
imehi dinnaṃ uḷuṅkamattampi sākamattampi gahetvā imesaṃ saṅgahaṃ karissāmī”ti. So tesaṃ gehābhimukho ahosi.there are doubtless no persons in this city poorer than these two. If they will give me but a ladleful, I will accept it and bestow my favor upon them.” Accordingly he went towards them.
Sakko taṃ āgacchantaṃ disvā sujaṃ āha – “bhadde, mayhaṃ ayyo ito āgacchati, tvaṃ apassantī viya tuṇhī hutvā nisīda, khaṇena theraṃ vañcetvā piṇḍapātaṃ dassāmā”ti. Thero āgantvā gehadvāre aṭṭhāsi.When Sakka saw them approaching, he said to Sujā: “My lady, a noble elder approaches here. Pretend not to see him; be silent; sit down. In an instant we shall deceive him and give him alms.” The elder approached and stood at the door of the house.
Tepi apassantā viya attano kammameva karontā thokaṃ āgamiṃsu. Atha sakko “gehadvāre eko thero viya ṭhito, upadhārehi tāvā”ti āha. “Gantvā upadhāretha, sāmī”ti.But they pretended not to see him, continued their work as if nothing had happened, and bided their time. Then said Sakka: “I think an elder stands at the door of the house. Just go and find out.” Said Sujā: “My lord, you go find out yourself.”
So gehā nikkhamitvā theraṃ pañcapatiṭṭhitena vanditvā ubhohi hatthehi jaṇṇukāni olambitvā nitthunanto uṭṭhāya “kataro thero nu kho ayyo”ti thokaṃ osakkitvā “akkhīni me dhūmāyantī”ti vatvā nalāṭe hatthaṃ ṭhapetvā uddhaṃ oloketvā “aho dukkhaṃ,Sakka went out of the house, worshipped the elder with the five limbs, placed both hands on his knees, and groaned. Then, straightening himself up, he said: “Which elder are you?” Then, drawing back a little, he said: “My eyes are grown dim.” Then,Sakka groans while pretending to be old; the original translation said he wept.
ayyo no mahākassapatthero cirassaṃ me kuṭidvāraṃ āgato, atthi nu kho kiñci gehe”ti āha.placing his hand on his forehead, he looked up and said: “Alas! Alas! It is a long, long time since our Elder Mahā Kassapa has come to the door of my hut. Is there anything in the house?”
Sujā thokaṃ ākulaṃ viya hutvā “atthi, sāmī”ti paṭivacanaṃ adāsi. Sakko, “bhante, lūkhaṃ vā paṇītaṃ vāti acintetvā saṅgahaṃ no karothā”ti pattaṃ gaṇhi.Sujā pretended to be somewhat embarrassed, but immediately answered: “Yes, husband, there is.” Sakka took the elder’s bowl, saying: “Venerable Sir, consider not whether the food be coarse or fine, but be gracious to us.”
Thero “etehi dinnaṃ sākaṃ vā hotu kuṇḍakamuṭṭhi vā, saṅgahaṃ nesaṃ karissāmī”ti pattaṃ adāsi.The elder gave the bowl, thinking: “It matters not whether they give me pot-herb or a fistful of rice-dust, I will accept it and bestow my favor upon them.”{1.426} marks page 426 of volume 1 of the Pāli Text Society Pāli text.
So antogharaṃ pavisitvā ghaṭiodanaṃ nāma ghaṭiyā uddharitvā pattaṃ pūretvā therassa hatthe ṭhapesi.Sakka went into the house, took boiled rice from the rice-jar, filled the bowl, and placed it in the elder’s hand.
So ahosi piṇḍapāto anekasūpabyañjano, sakalaṃ rājagahanagaraṃ gandhena ajjhotthari.Straightaway that portion of alms, richly flavored with all manner of sauces and curries, filled the whole city of Rājagaha with its fragrance.
Tadā thero cintesi – “ayaṃ puriso appesakkho, piṇḍapāto mahesakkho, sakkassa bhojanasadiso, ko nu kho eso”ti.The elder thought to himself: “This man is of little status, but his alms are as powerful as the food of Sakka. Who can he be?”Appesakkho refers to low status or influence, not physical weakness as in the original translation.
Atha naṃ “sakko”ti ñatvā āha – “bhāriyaṃ te kammaṃ kataṃ duggatānaṃ sampattiṃ vilumpantena,Perceiving that it was indeed Sakka, he said: “You have done a grievous wrong in depriving poor folk of the opportunity to acquire merit.
ajja mayhaṃ dānaṃ datvā kocideva duggato senāpatiṭṭhānaṃ vā seṭṭhiṭṭhānaṃ vā labheyyā”ti.By bestowing alms on me today, any poor man whomsoever might obtain the post of commander-in-chief or the post of rich man.”
“Mayā duggatataro natthi, bhante”ti. “Kiṃ kāraṇā tvaṃ duggato devaloke rajjasiriṃ anubhavanto”ti?– “Is there any man poorer than I, venerable Sir?” – “How do you come to be poor, enjoying as you do splendor of dominion in the Deva Realm?”
“Bhante, evaṃ nāmetaṃ, mayā pana anuppanne buddhe kalyāṇakammaṃ kataṃ,“Venerable Sir, this is the explanation. Before the Buddha appeared in the world I performed works of merit.
buddhuppāde vattamāne kalyāṇakammaṃ katvā cūḷarathadevaputto mahārathadevaputto anekavaṇṇadevaputtoti ime tayo samānadevaputtā mama āsannaṭṭhāne nibbattā, mayā tejavantatarā.When the Buddha appeared in the world, three Devaputtas of equal rank were reborn who, by the performance of works of merit, possessed greater glory than I. When these Devaputtas say in my presence: ‘Let us make holiday,’[29.88] marks page 88 of volume 29 of the Harvard Oriental Series English translation. {1.427} marks page 427 of volume 1 of the Pāli Text Society Pāli text.
Ahañhi tesu devaputtesu ‘nakkhattaṃ kīḷissāmā’ti paricārikāyo gahetvā antaravīthiṃ otiṇṇesu palāyitvā gehaṃ pavisāmi. Tesañhi sarīrato tejo mama sarīraṃ ottharati,and take maidservants and go down into the street, I take to my heels and enter my house. The glory from their persons overspreads my person, but the glory from my person does not overspread their persons.
mama sarīrato tejo tesaṃ sarīraṃ na ottharati, ‘ko mayā duggatataro, bhante’ti. ‘Evaṃ santepi ito paṭṭhāya mayhaṃ mā evaṃ vañcetvā dānamadāsī”’ti.Who, venerable Sir, is poorer than I?” – “If this be true, henceforth do not attempt to deceive me by giving alms to me.” – “Have I acquired merit, or have I not acquired merit,
“Vañcetvā tumhākaṃ dāne dinne mayhaṃ kusalaṃ atthi, na atthī”ti? “Atthāvuso”ti. “Evaṃ sante kusalakammakaraṇaṃ nāma mayhaṃ bhāro, bhante”ti.by giving alms to you through deception?” – “You have acquired merit, friend.” – “If this be true, venerable Sir, it is my bounden duty to perform works of merit.” So saying, Sakka worshipped the elder, and accompanied by Sujā,
So evaṃ vatvā theraṃ vanditvā sujaṃ gahetvā theraṃ padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā “aho dānaṃ paramadānaṃ kassape suppatiṭṭhita”nti udānaṃ udānesi. Tena vuttaṃ –walked clockwise about the elder. Then, flying up into the air, he breathed forth the following exalted utterance: Ah giving! The best gift is well established on Kassapa! Moreover, it is said in the Udāna:
“Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.Once upon a time the Fortunate One was in residence in the city of Rājagaha, at Veḷuvana monastery in Kalandakanivāpa.
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ samādhiṃ samāpajjitvā.Now at this time venerable Mahā Kassapa was in residence at Pipphali Cave. For the space of seven days he sat in unbroken posture, absorbed in one of the forms of absorption.
Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi – “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyya”nti.Now on the expiration of those seven days venerable Mahā Kassapa arose from that absorption, and straightaway the thought occurred to him: “Suppose I were to go about Rājagaha for alms.”
“Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya.Now at that time five hundred Devatās greatly desired that venerable Mahā Kassapa should receive alms from them.
Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.But venerable Mahā Kassapa refused those five hundred Devatās. And early in the morning he put on his undergarment, and taking bowl and robe, entered Rājagaha for alms.{1.428} marks page 428 of volume 1 of the Pāli Text Society Pāli text.
“Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hoti. Pesakāravaṇṇaṃ abhinimminitvā tantaṃ vināti, sujā asurakaññā tasaraṃ pūreti.Now at that time Sakka, the Lord of the Devas, desired to give alms to venerable Mahā Kassapa. Therefore, taking the form of a weaver, he sat weaving thread, with the Asurakaññā Sujā filling a bobbin.Tasara is the weaver’s bobbin; the original translation called it a shuttle.
Atha kho āyasmā mahākassapo rājagahe sapadānaṃ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṃ tenupasaṅkami, addasā kho sakko devānamindo āyasmantaṃ mahākassapaṃ dūratova āgacchantaṃ,Venerable Mahā Kassapa approached the place where sat Sakka, the Lord of the Devas, and Sakka, the Lord of the Devas, seeing venerable Mahā Kassapa approaching, came forth from his place of abode, advanced to meet him, took his bowl,
disvā gharā nikkhamitvā paccuggantvā hatthato pattaṃ gahetvā gharaṃ pavisitvā ghaṭiyā odanaṃ uddharitvā pattaṃ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano.escorted him within the house, took boiled rice from a pot, filled his bowl, and gave it to venerable Mahā Kassapa. The portion of rice was flavored with all manner of sauces and with all manner of curries, with an abundance of the choicest sauces and curries.[29.89] marks page 89 of volume 29 of the Harvard Oriental Series English translation.
Atha kho āyasmato mahākassapassa etadahosi – ‘ko nu kho ayaṃ satto, yassāyaṃ evarūpo iddhānubhāvo’ti.Thereupon the following thought occurred to venerable Mahā Kassapa: “Who is this being whose psychic power is so great?”The original translation repeated “supernatural power” and “psychic power” for the single Pāli iddhānubhāvo.
Atha kho āyasmato mahākassapassa etadahosi – ‘sakko kho ayaṃ devānamindo’ti viditvā sakkaṃ devānamindaṃ etadavoca – ‘kataṃ kho te idaṃ, kosiya, mā punapi evarūpamakāsī”’ti.Then the following thought occurred to venerable Mahā Kassapa: “This is Sakka, the Lord of the Devas.” When he perceived this, he spoke thus to Sakka,{1.429} marks page 429 of volume 1 of the Pāli Text Society Pāli text.
“Amhākampi, bhante kassapa, puññena attho, amhākampi puññena karaṇīya”nti.the Lord of the Devas: “How came you to do this, Kosiya? Do nothing of the sort again.”
“Atha kho sakko devānamindo āyasmantaṃ mahākassapaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānesi – ‘aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ,– “Reverend Kassapa, we also have need of merit; we also must perform works of merit.” Then Sakka, the Lord of the Devas, paid homage to venerable Mahā Kassapa, walked clockwise about him,Sakka paid homage to Mahā Kassapa before departing; the original translation only said he took leave.
aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhita”’nti (udā. 27).and flying up into the air, thrice breathed forth the following exalted utterance: “Ah giving! The best gift is well established on Kassapa!”
Atha kho bhagavā vihāre ṭhito eva tassa taṃ saddaṃ sutvā bhikkhū āmantetvā – “passatha, bhikkhave,The Fortunate One, even as he stood in the monastery, heard the sound of his voice and straightaway addressed the bhikkhus: “Bhikkhus,
sakkaṃ devānamindaṃ udānaṃ udānetvā ākāsena gacchanta”nti āha. “Kiṃ pana tena kataṃ, bhante”ti?behold Sakka, the Lord of the Devas. Having uttered an exalted utterance, he is flying through the air.” – “What has he done, venerable Sir?”
“Vañcetvā tena mayhaṃ puttassa kassapassa piṇḍapāto dinno, taṃ datvā tuṭṭhamānaso udānaṃ udānento gacchatī”ti. “Therassa piṇḍapātaṃ dātuṃ vaṭṭatī”ti kathaṃ, bhante, tena ñātanti.– “He has given alms to my son Kassapa through deception. Having so done, he is proceeding through the air uttering an exalted utterance.” – “Venerable Sir, how did he know that he ought to give alms to the elder?” – “Bhikkhus,The Pāli says Devas and humans admire an alms-gatherer like Mahā Kassapa; the original translation said they love one who gives alms.
“Bhikkhave, mama puttena sadisaṃ nāma piṇḍapātikaṃ devāpi manussāpi pihayantīti vatvā sayampi udānaṃ udāne”si. Sutte pana etthakameva āgataṃ –both Devas and humans admire an alms-gatherer like my son.” So saying, he himself also uttered an exalted utterance. Moreover, the following passage occurs in the Discourse:The Teacher gave an inspired utterance of his own; the original translation suggested he repeated Sakka’s utterance.
“Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānentassa “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ,The Fortunate One heard with his divine ear-element, which is purified, and surpasses that of normal men, Sakka, the Lord of the Devas, after going up into the sky, while in the air, in the firmament,
aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhita”nti (udā. 27).three times uttering an exalted utterance: “Ah giving! The best gift is well established on Kassapa!”{1.430} marks page 430 of volume 1 of the Pāli Text Society Pāli text.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –Now the Fortunate One, seeing this thing, breathed forth at that time the following exalted utterance:
“Piṇḍapātikassa bhikkhuno, Attabharassa anaññaposino; Devā pihayanti tādino, Upasantassa sadā satīmato”ti. (udā. 27);The alms-gathering monk, self-supporting, not nourishing another, such a one, the Devas envy, one at peace, one who is all the time mindful.
Imañca pana udānaṃ udānetvā, “bhikkhave, sakko devānamindo mama puttassa sīlagandhena āgantvā piṇḍapātaṃ adāsī”ti vatvā imaṃ gāthamāha –Having breathed forth this exalted utterance, he said: “Bhikkhus, Sakka, the Lord of the Devas, drawn by the fragrance of my son’s virtue, gave alms to him.” So saying, he pronounced the following verse:Sakka came drawn by the fragrance of Mahā Kassapa’s virtue; the original translation said he approached “with the perfume of virtue.”
56. “Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ; Yo ca sīlavataṃ gandho, vāti devesu uttamo”ti.Pinwheel and sandalwood fragrance are insignificant, but the fragrance of one who has virtue flutters supreme amongst the gods.The Pāli commentary’s explanation of verse 56 follows without an English translation.
Tattha appamattoti parittappamāṇo. Yo ca sīlavatanti yo pana sīlavantānaṃ sīlagandho, so tagaraṃ viya lohitacandanaṃ viya ca parittako na hoti, ativiya uḷāro vipphārito.
Teneva kāraṇena vāti devesu uttamoti pavaro seṭṭho hutvā devesu ca manussesu ca sabbatthameva vāyati, ottharanto gacchatīti.
Desanāvasāne bahū sotāpattiphalādīni pattā. Desanā mahājanassa sātthikā jātāti.At the end of the teaching many attained the fruition of Stream-entry and so on, and there was benefit for many people from the teaching.
Mahākassapattherapiṇḍapātadinnavatthu dasamaṃ.