The Buddha shared his seat
Once, the Buddha sent for Mahakasyapa while he was in a lecture hall. Nobody could recognise that this unshaven old man in tattered rags who came stumbling in to see the Buddha was Mahakasyapa. All the Bikshus showed contempt on his untidy appearance, and some even wanted to stop him from going near the Buddha.
Knowing what they were thinking, the Buddha called from afar: " So you have come, Mahakasyapa! Come and sit here, I have saved you half a seat!"
When the others heard this, they were startled to learn that this was the famous Elder Mahakasyapa. He came forward to greet the Buddha and pay his respects. Then he backed up a few strides and said: " Buddha! I am only one of your junior disciples, and I really do not deserve to be seated next to you! "
The Buddha there and then pronounced to the public the boundless merits of Mahakasyapa, explicitly mentioning that his accomplishment was comparable to that of the Buddha's and that even if he had not met the Buddha, Mahakasyapa would have attained the Arahat state by his own enlightenment.
It was very obvious from this incident that the Buddha treated Mahakasyapa with great respect, and had revealed his important status in the Sangha community.
The Buddha asked him to discontinue his ascetic living, discard his stinking patched robe for a new one, and live the rest of his life at ease.
However, Mahakasyapa was not willing to change his ways despite the Buddha's kind intentions. He said: " Buddha! I do not take hardship practice as suffering. In fact, I feel happy doing it because I do not have to worry about food and clothing, success or failure. I only feel pure and liberated.
Of course, there must be people who think I am still too selfish. Elders Sariputra, Moggallana, Purna and Anuruddha have assumed the job on behalf of the Buddha in spreading the Dharma without fear for obstacles or danger for their lives. They have kept the Dharma wheel rolling so that all sentient beings can taste of Dharma bliss. Although I do not possess such enthusiasm for the Dharma, I have never forgotten the benevolence of the Buddha. It is exactly to repay this that I have to live the ascetic way of life. For sentient beings to be delivered, the Sangha has to propagate the Dharma. As teachers of the people, the Dharma propagators must be wholesome enough to perform their duties well. And the way to make sure that the Sangha itself is sound and wholesome is by nurturing virtuous conduct through a solemn and disciplined lifestyle. Of the many methods the Buddha had taught, asceticism is the most effective to this end. Getting used to this way of life means acquiring the qualities of patience and tolerance of the minimal standard of living. This will enable singleness of mind on the one virtue of spreading the Dharma to all. Buddha! For the sake of directly fortifying the Sangha and indirectly benefitting all sentient beings, I am perfectly willing to continue with my life as an ascetic. I do hope the Buddha can pardon my obstinacy."
Having heard this, the Buddha was delighted. Looking at Mahakasyapa and then the Bikshus, he said: " Very well! Have you all heard what Elder Mahakasyapa said? In future, the proper Dharma of the Buddha is not going to be destroyed by the demons or heretics, but the corruption and disintergration of the Sangha. What ________________ had said about consolidating the Sangha as the primary objective prior to spreading the Dharma is very true. And to do this, we need to lead a disciplined life. Someone like Elder Mahakasyapa can surely assume the responsibility of upholding the proper Dharma. Mahakasyapa! Cultivate well in your own way. I will not insist you do otherwise. But come to see me whenever you want."
Although the Buddha and Mahakasyapa were two persons, they were of one mind. They are like two vessels holding the same water. The Buddha treated the Elder as guest and relative, but the Elder never took it for granted and behaved with all the courtesy required of a disciple. Between them emerged the warm relationship of teacher and pupil.
Whenever we mention the Buddha or the Arahat, we automatically visualise
them as cold and aloof images without the least emotion. This is in fact
a misconception. The Buddha and the Arahat only have their contaminated
emotions filtered out, leaving behind merely the noble love which runs within.
This kind of love is known as compassion in Buddhism. And this seedling
of compassion is embodied in the frame of wisdom. Like a magnet, it is attracted
to all sentient beings to enable them the contact with this warm side of
human nature, a force which can help us change our bad habits and make progress.
